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Srom  f0e  fci6rari?  of 

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SERMONS 


^^  --  v^$^^il^4^ 


DELIVERED   ON 


VARIOUS  OCCASIONS. 

FIRST   PUBLISHED    SINGLY, 

NOW  REPUBLISHED  AND  COLLECTED  INTO  A 
VOLUME,  WITH  TWO  NEW  ONES, 

NEVER    BEFORE    PRINTED. 


^Y  JOSEPH  LATHROP,  d.  d. 

-    PASTOR    OF    THE  FiRsr  ciiwRcii    in    WESTSPRINGFIELD. 


PUBLISHED    AT    BOSTON  : 

BY  ISAIAH  THOMAS,  Jun. 

S^QtLD    AT    HIS    RESPECTIVE    BOOKSTORBS    IN    BOSTON    AND    WORCESTER; 
THOMAS    biCKMAN,   JPRINTER 1812. 


Jh 


DISTRICT  OF  MASSACHUSETTS,  to  wit: 

Dittrtct  CUrVs  Office. 

BEIT  REMEMBERED,  that  on  the  twentieth  day  of  May,  A.  D  1812, 
and  in  the  rhirry  sixth  year  of  the  Independence  of  the  Urited  States  of 
America,  Isaiah  ThOmas,  junior,  of  the  said  district,  has  deposited  in  this 
office  the  title  of  a  book  the  right  whereof  he  claims  as  proprietor  in  the 
words  following,  to  wit  : 

"  Sermons  delivered  on  various  occasions.  First  published  singly,  now 
republished  and  collected  into  a  volume,  with  two  new  ones,  never  before 
printed  By  Joseph  Lathrop,  D.  D.  pastor  of  the  first  church  in  West- 
springfield." 

In  conformity  to  the  act  of  the  congress  of  the  United  States,  intitled, 
"  an  act  for  the  encouragement  of  learnmg,  by  securing  the  copies  of 
maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such  copies, 
during  the  times  therein  mentioned  ;"  and  also  to  an  act  intitled,  "  an  act 
supplementary  to  an  act,  entitled,  an  act  for  the  encouragement  of  learning, 
by  securing  the  copies  of  maps,  charts,  and  books,  to  the  authors  and 
proprietors  of  such  copies,  during  the  times  therein  mentioned;  and  ex- 
tending the  benefits  thereof  to  the  nrta  of  designing,  engraving,  and  etch- 
ing historical, and  other  prints." 

WILLIAM  S.  SHAW, 
Clerk  of  tie  District  of  Maaacbutetti. 


PREFACE. 


A  FEW  of  the  author's  Occasional  Sermons, 
have  been  inserted  in  his  volumes  lately  printed. 
His  Discourses  on  Baptism,  and  on  Christ's  Warn- 
ing against  False  Teachers,  have  been  recently  pub- 
lished  in  two  small  volumes.  In  this  volume  are  con^ 
tained  the  rest  of  his  Occasional  Sermons,  except 
those^  the  subjects  of  which  are.  too  trite  and  com- 
mon^ or  the  occasions  too  local  and  temporary  ^  to  en- 
title them  to  public  attention.  Perhaps  on  the  same 
principle,  some  here  inserted  might  have  been  exclud- 
ed. The  two  last  sermons  in  this  collection  were 
never  before  printed.  This  work  the  author  offers  to 
the  public,  relying  on  that  candor,  which  he  has  be- 
fore experienced,  and  hoping  that,  by  the  divine 
blessing,  it  may  be  useful  to  the  reader. 

May  14,  1812. 


CONTENTS. 


SERMON  I. 

The  Nature  and  Design  of  a  Christian  Church 

explained. 

SERMON  11. 
Christian  Fellowship  stated. 

SERMON  III. 
Stedfastness  in  Religion  recommended  in  a  Sermon 
delivered  on  the  day  which  closed  the  40th  year 
of  the  author's  ministry. 

SERMON  IV. 
God's  Challenge  to  Infidels,  applied  in  a  Sermon  de- 
livered on  a  public  Fast. 

SERMON  V. 
The  Dangers  of  the  Times  from  Infidelity  and  Im- 
morality. 

SERMON  VI. 
God's  Mercies  recollected  in  his  Temple.     A  val- 
edictory Sermon,  on  leaving  an  ancient  House  of 
Worship. 

SERMON  VII. 
Christ's  Presence  the  Glory  of  the  Temple.     A  ded- 
icatory Sermon,  on  entering  a  new  house  of  Wor- 
ship. 


Vi  CONTENTS. 

SERMON   VIII. 
The  Atrocity  of  Suicide. 

SERMON  IX. 
Causes  leading  to  Suicide. 

SERMON  X. 

The  Completing  and  Opening  of  the  Great  Bridge 

at  Springfield. 

SERMON  XI. 

Illustrations  and   Reflections  on  Saul's  consulting 

the  Witch  of  Endor. 

SERMON  XII. 
Reflections  on  a  remarkable  Solar  Eclip'fee. 

SERMON  XIII. 

An  aged  Minister  commending  his  People  to  God. 

A  half  century  Sermon. 

SERMON  XIV. 

The  Signs  of  Perilous  Times.     A  Fast  Sermon. 

SERMON  XV. 
Female  Influence  in  Religion.     A  Sermon  to  a  char- 
itable Female  Association. 

SERMON  XVI. 
Words  of  Comfort  to  the  Afflicted.     A  Sermon  de- 
livered at  the  Funeral  of  a  Lady,  who  died  on  a 
journey  intended  fof  her  health. 

SERMON  XVII. 

Waiting  on  God  for  Rain.     A  Sermon  preached  in 

a  Time  of  Drought. 


CONTENTS.  Vii 

SERMON  XVIII. 

Daniel's  Prophecy  relating  to  the  Time  of  the  End, 

opened  and  applied. 

SERMON  XIX. 
The  Subject  improved. 

SERMON  XX. 

Death  and  Judgment.     A  Sermon  delivered  at  the 

Funeral  of  a  Young  Man. 

SERMON  XXI. 

Old  Age  improved.     A   Sermon  preached  on  the 

Day  which  completed  the  author's  80th  year. 


INTRODUCTORY  REMARKS 


ON    THE    TWO    FIRST    SERMONS. 


AT  a  time,  when  the  author  was  by  infirmity  taken  off 
from  his  ministerial  labors,  a  foreigner,  who  called  himself  a 
minister,  being  allowed  to  preach  to  the  people  of  the  author's 
charge,  excited  among  them  a  controversy  relative  to  the 
qualifications  for  communion,  and  perplexed  some  serious 
minds  by  teaching,  that,  as  all  true  Christians  certainly  knew 
their  own,  and  each  other's  hearts,  none  ought  to  come  into 
the  church,  but  those,  who  know  themselves  to  be  real  saints, 
and  the  church  ought  to  admit  none  but  those,  whom  she 
knows  to  be  such.  Hence  the  author  took  occasion,  as  soon 
as  his  health  would  permit,  to  compose  and  deliver  the  two 
following  sermons.  The  good  effect  of  them  among  his  own 
people,  encouraged  him  to  offer  them  to  the  public. 


SERMON  I. 


The  A'^ature  and  Design  of  a  Christian  Church, 


1  CORINTHIANS  i,  2^ 

Unto  the  Church  of  God,  which  is  at  Corinth  ;  to  them  iiho 
are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all 
that  in  every  place  call  upon  the  name  of  Jesus  Christ  our 
Lord,  both  theirs  and  ours. 

X  Hx\T  we  may  belter  understand  the  a- 
postle's  idea  of  a  church  of  God,  we  must  bear  in 
mind  that  the  Corinthians,  before  the  gospel  was 
preached  among  them,  were  gentiles  carried  aivay 
unto  dumb  idols,  even  as  they  were  led.  Those  ot 
them  who  received  the  doctrine  preached  by  the 
apostles,  renounced  the  idolatrous  forms  and  places 
of  worship,  and  united  together  to  worship  God 
through  Jesus  Christ,  in  the  manner  which  the 
gospel  prescribes.  These  are  called  a  church,  which 
in  the  original  language,  properly  signifies  a  select 
company,  or  an  assembly  called  forth  from  the  rest 
of  mankind  for  some  particular  purpose,  more 
especially  for  the  purpose  of  religious  worship. 
The  church  in  Corinth  was  that  number  of  pei'sons, 
who  had  come  out  from  among  their  idolatrous 

B 


Id  ji  Church  Described. 

fellow'- citizens  for   the    true   worship  of   God  in 
Christ. 

•  The  apostle  describes  ihtm,  as  sanctified  ht  Christ 
Jesus,  and  called  to  he  saints.  We  cannot  suppose, 
that  by  this  description  he  intended  to  represent  all 
the  members  of  the  Corinthian  churcli  to  be  gracious, 
godly  persons  :  many  passages,  in  this  and  his 
second  epistle  to  them,  import  that  he  thousjht 
otherwise  ;  but  these  phrases  rather  signify,  that 
they  had  fceen  called  out  of  the  world,  and  separated 
from  others,  that  they  might  be  a  peculiar  people  to 
God.  They  were  called  to  be  holy.  The  words, 
sanciijied,  saints,  and  holy,  applied  to  bodies  of 
men,  are  usually  to  be  taken  in  the  same  general 
sense,  as  christians,  disciples,  and  brethren  ;  to 
express  their  visible  relation  and  pr ojessed  chiyracttr, 
rather  than  a  certain  judgment  concerning  their 
habitual  temper.  The  sabbath,  the  temple,  its 
titensils,  and  the  gfound  on  which  it  stood,  are 
called  holy,  and  said  to  be  sanctijied,  because  they 
■vvere  separated  from  a  common  to  a  sacred  use. 
The  nation  of  the  Jews,  in  which,  at  its  best  state, 
were  great  numbers  of  ungodly  men,  is  called  holy, 
as  being  separated  from  other  nations  for  the  service 
of  the  true  Gcd.  Moses  says.  Ye  are  a  holy  people 
to  the  J^ord,  a  peculiar  treasure,  a  kingdom  of 
priests.  So  the' christian  church  is  called  a  choseii 
generation,  a  royal  priesthood,  a  holy  nation,  a 
peculiar  people.  The  word  saints,  in  many  places, 
stands  opposed,  not  to  unsound  Christians,  but  to 
the  heathen  world,  particularly  in  the  passages  which 
speak  of  persecution  against  the  saint's,  of  ministering 
to  the  saints,  and  of  distributing  to  the  necessities 
of  the  saints  ;  and  in  that  remarkable  passage  whicli 
denominates  the  children  of  a  believer  hohj,  in 
distinction  from  the  children  of  the  unbelieving, 
who  are  called  unclean. 


A  Church  Described,  11 

The  apostle  farther  describes  the  Corinthicnn 
church,  as  consisting  of  those  who  call  on  the  name 
of  the  LordJems  Chrl:t  ;  who  own  him  to  be  their 
Lord  and  Saviour,  profess  to  hope  for  salvation 
through  him,  and  worship  God  in  his  name. 

He  directs  his  epistle  to  all,  who,  in  every  place ^ 
call  on  the  name  of  Christ  Jesus  the  Lord,  both  theirs 
and  ours.  In  this  address,  he  signifies,  that  there  is 
a  sacred  relation  subsisting  among  all  Christ'-ans  in 
every  place,  and  that,  as  they  prol'ess  sutjjeclion  to 
one  common  Lord,  so  they  ought  to  maintain  com- 
munion one  with  another. 

The  words  of  our  text  will  naturally  lead  us  to 
consider, 

I.  The.  nature  of  a  church  of  God. 

IL  The  end  oi  its  institution. 

liL  The  relation  w4iich  children  bear  to  it. 

IV.  The  qualifications  requisite  for  admission 
into  it.     And, 

V.  The  fellowship  y  which  ought  to  subsist  among 
its  members. 

I.  We  are  to  consider  the  nature  of  a  church  of 
God. 

Its  general  nature,  as  a  select  company,  called 
forth  from  the  world,  for  the  worship  and  service  of 
God,  we  have  already  stated  in  the  opening  of  our 
text.  Some  further  illustrations,  however,  will  be 
necessary. 

The  church  is  sometimes  distinguished  into  the 
invisible  and  the  visible  church.  By  the  invisible 
church  is  intended  the  whole  number  of  real  saints 
in  all  places  and  ages  ;  the  \vhole  family  in  Hea\-en 
and  earth  ;  those  whom  Christ  will  gather  together 
in  one  body  in  Heaven.     This  is  that  mount  zion, 

THE  CITY  OF  THE  LIVING  GoD,  THE  HEAVENLY 

Jerusalem,  which  consists  of  an  innumerable 
company  of  angels,  the  spirits  of  just  men  made 
perfect,  and  the  general  assembly  and  church  of  the 


12  A  Church  Described, 

first  born,  w]\o  were  enrolled  in  Heaven.  By  the 
visible  church  are  meant  all  those  who  have  been 
visibly  dedicated  to  God  in  Christ,  and  have  not,  by 
inlideiity,  heresy,  or  scandal,  cut  themselves  ofF 
from  the  society  of  Christians  ;  or,  in  the  words  of 
our  apostle,  aU  whoy  in  every  place^  call  on  Vie 
name  of  Jesus  Christ  our  Lord. 

The  visible  cl)urch  is  asjain  distinguished  into  the 
catholic  Of  general  church,  and  into  local  or  particu- 
lar churches.  'J'lie  word  is  often  used  to  denote  ail 
the  professed  people  oi'  God  in  all  nations  aiid  ages. 
i\\  this  large  stnse  it  is  to  be  under.stoocl,  when 
Christ  is  s?id  to  be  made  head  of  die  church,  and 
the  church  is  described  as  subject  to  him.  The 
wliole  Jewish  nation,  which  was  chosen  of  God  to 
be  a  peculiar  people  to  himself,  is  called  the  churclu 
It  is  said  of  Moses,  lie  was  in  the  church  in  the  ivil- 
dern 


ess. 


<u 


When  this  people,  by  their  great  and  increasing 
corruption,  were  ripening  apace  for  destruction, 
God  sent  his  own  Son,  the  promised  Redeemer,  to 
rescue  from  ruin  his  sinking  church,  and  place  it  on 
a  lars^er  and  surer  establishment.  Bv  his  teachii>ir, 
and  the  ministry  of  his  apostles,  who  were  trained 
up  under  his  immediate  discipline,  a  considerable 
r.umber  of  subjects  were  gained  over  to  his  king- 
dom, while  he  was  on  earth.  Just  before  his  ascen- 
sion, he  gave  these  apostles  a  commission  to  go  ibrth, 
and  spread  his  doctrine,  and  collect  subjects  among 
all  nations.  His  church,  which  before  stood  on  the 
foundation  of  the  prophets,  now  stands  on  tlie  foun- 
dation of  the  apostles  also,  he  himself  being  the 
corner  stone,  in  which  both  parts  of  the  foundation 
me(^t  and  are  united.  The  church  was  formerly 
limited  to  one  nation,  but  now  it  is  indiscriminately 
extended  to  all.  In  the  city  of  Jerusalem  there  m  ere 
many,  Avho,  before  the  descent  of  the  Holy  Ghost, 
consorted  for  the  worship  of  God  in  Ch;  ist.     To 


A  Church  Described,  .13 

these  were  soon  added  multitudes,  nho  continued 
in  the  apostles'  doctrine  and  fellowship,  and  in 
breaking  of  bread  and  in  prayers.  These  were  called 
the  church.  After  the  gospel  was  spread  to  such  an 
extent,  that  it  was  no  longer  possible  for  all  the  be- 
lievers to  attend  the  worship  of  God  in  the  same 
place,  particular  religious  societies,  in  divers  places, 
were  formed  for  the  convenience  of  worship,  each 
of  wl  ich  had  the  name  of  a  church. 

These  societies  of  Christians,  united  in  diiferent 
places  for  mutual  edification  in  the  joint  worship  of 
God,  are  what  we  mean  by  particular  churches,  in 
distinction  from  the  catholic  or  univerml  church. 
Thus  the  Christians  in  Corinth,  tliose  in  Galatia, 
those  in  Ephesus,  those  in  Thessalonica,  are  called 
a,  church.  But  as  all  these  particular  churches  re- 
ceived the  same  gospel,  maintained  the  same  form 
of  worship,  and  professed  subjection  to  the  same 
Lord,  so  they  are  often  considered  as  one  church. 
Though  we  read  of  many  churches,  yet  tliese 
are  only  so  many  different  parts  of  the  same  uni- 
versal church.  They  are  members  of  the  same 
great  body,  apartments  of  the  same  house,  prov- 
inces of  the  same  empire.  With  regard  to  their 
several  jurisdictions  and  places  of  worship,  they 
are  distinct ;  but  yet  one  in  the  main,  as  they 
call  on  the  same  Jesus,  their  common  Saviour  and 
Lord. 

As  there  was  in  the  apostolic  times,  so  there  is 
now,  frequent  occasion  for  new  churches  to  be 
formed.  BuL  from  the  preceding  observations  it 
appears,  that  whenever  a  new  church  is  erected, 
careful  regard  should  be  had  to  her  communion 
with  other  churches,  as  v.ell  as  to  the  communion 
of  her  own  members  among  themselves  ;  otherwise- 
the  body  of  Christ  is  divided,  and  the  bond  of  peace 
is  broken. 


14  A  Church  Described, 

Among  the  members  of  every  particuLir  church, 
there  is  always  supposed  to  be  a  solemn  covenant 
and  agreement  to  walk  together  in  the  commands 
and  ordinances  of  Christ,  to  watch  over  one  anoth- 
er in  meekness  and  love,  and  to  be  fellow-helpers 
to  the  kingdom  of  God.  The  church  in  Corinth  is 
said  to  come  togctlier  into  one  place.  T\\t  church 
in  Jerusalem  is  cautioned  not  to' forsake  the  assem- 
lling'  of  themselves  together  ;  and  required  to  exhort 
one  another,  and  to  consider  one  another,  thit  they 
may  provoke  to  love  and  to  good  works.  And  Chris- 
tians are  enjoined  to  be  subject  one  to  another. 

The  covenant  between  the  members  of  a  parties 
ular  church,  to  walk  together  in  the  ordinances  of 
Chribt,  is  of  sacred  obligation  ;  and  when  any  of 
them  have  occasion  to  remove  to  another  church, 
they  should  do  it  in  a  manner  consistent  with  Chris- 
tian order,  peace  and  communion.  When  a  num- 
ber of  Christians  unite  in  a  new  church,  still  they 
must  consider  themselves  as  members  of  the  gen- 
eral body,  and  seek,  not  merely  their  own  profit, 
but  the  profit  of  many. 

II.  Tiie  end  for  which  a  church  was  instituted, 
and  the  purpose  for  which  v.e  are  called  into  it,  is 
what  we  proposed,  in  the  second  place,  to  consider. 

Christ's  kingdom  is  not  of  this  world.  As  the 
nature,  so  the  design  of  it  is  purely  spiritual  ;  it  is, 
that  in  the  enjoyment  of  suitable  means  we  may  be 
trained  up  in  knowledge  and  holiness  ;  and  thus 
formed  to  a  meetness  for  future  glory. 

It  is  said,  the  JLord  added  to  the  church  daily  such 
as  should  be  saved.  This  is  not  to  be  understood  as 
importing  that  all  who  joined  themselves  to  the 
church  were  finally  saved.  There  were  in  that,  as 
there  are  in  all  ages,  many  who  call  Christ  their 
Lord,  and  eat  and  drink  in  his  presenc  ,  but  still 
are  workers  of  iniquity,  13 at  they  are  called  the 
savedf  because  the}'  are  admitted  to  the  ofters  and 


A  Church  Described.  15 

tneans  of  salvation.  In  this  sense  also,  baptism  is 
said  to  save  us  ;  not  as  conveying  an  immediate 
right  to  salvation,  but  as  being  tlie  appointed  way 
of  introduction  into  the  visible  church,  where  the 
means  of  salvation  are  afforded.  In  the  same  sense 
we  are  to  understand  those  passages,  where  salva- 
tion is  promised  to  whole  families  on  the  faith  of  the 
head.  Not  that  his  faith  entitles  the}n  to  eternal 
life,  but  that  it  brings  them  into  the  visible  church, 
and  to  the  enjoyment  of  the  means  of  salvation. 
JVoah,  by  Jaith,  prepared  an  ark  to  the  saving  of 
his  house  ;  the  tike  figure  ivhereuntOy  even  baptism 
doth  now  save  us. 

As  without  holiness,  none  can  be  admitted  into 
God's  heavenly  kingdom,  Christ  gave  himself  Jor 
the  church,  that  he  might  sanctifi/ and  cleanse  it  rvith 
the  washing  of  water  by  the  word,  that  he  might 
present  it  to  himself  a  glorious  church,  not  having 
spot  or  wrinkle  or  any  such  thing  ;  but  that  it  should 
he  holy  and  without  blemish.  The  church,  in  our 
text,  is  described,  as  consisting  of  those  xvho  are 
called  to  be  holy.  Christ  has  set  in  his  church, 
teachers  for  her  edification,  that  we  might  all  come 
hi  the  unity  of  faith  and  knowledge^  to  the  measure 
of  the  stature  of  the  fulness  of  Christ  ;  and  pro- 
fessing the  truth  in  love,  might  grow  up  into  him  in 
all  things. 

Love  is  a  most  important  branch  of  gospel  holi- 
ness. Christians  are  chosen  in  Christ,  that  they 
might  be  holy  and  without  blame  before  him  in  love  ; 
and  might  purify  their  souls  in  obeying  the  truthy 
through  the  Spirit,  unto  unfeigned  love  of  the  breth- 
ren. Christ  has,  therefore,  appointed  that  his  dis- 
ciples, dwelling  together  in  social  connection,  and 
maintaining  leilowship  in  religious  duties,  should 
increase  and  abound  in  love  one  toward  another,  and 
toward  all  men.  They  are  directed  to  forbear  one 
another  i7i  love^  and  keep  the  unity  of  the  spirit  in 


36  A  Church  Described, 

the  bond  of  peace ^  because  there  is  cue  bodij^  or 
church,  of  which  they  are  all  members,  and  one 
Spirit i  one  Lord^  one  Jciith,  and  one  baptism.  In 
order  to  their  enjoying  the  grace  of  God  lor  their 
increase  and  cdilication,  they  must,  like  the  parts  of 
ii  building,  be  Jitly  framed  into  each  other^  and  be 
builded  together  for  an  habitation  of  God  through 
the  spirit. 

Having  illustrated  the  nature  and  design  of  a 
church  of  God,  we  will  now  attend  to  the- next  pro- 
posed inquiry. 

III.  What  relation  children  bear  to  the  church  ? 

This  will  be  necessary  previously  to  our  stating 
the  qualifications  of  adult  proselytes. 

When  first  the  apostles  went  forth  to  preach  the 
gospel  and  erect  churches  in  the  world,  mankind  in 
general  were  in  a  state  of  heathenism^  or  Judaism  ; 
and  cither  had  not  heard  of  the  gospel,  or  did  not 
believe  it  to  be  divine.  From  among  these  were" 
ihey  to  make  proselytes  to  Christianity. 

What  they  required  of  the  proselytes,  whom  they 
admitted  into  the  church  of  God,  Avas  a  professed 
belief  that  Jesus  was  the  Christ,  the  Son  of  God. 
This  profession  of  fluth  in  Christ  necessarily  impli- 
ed a  promise  of  obedience  to  him. 

Now  as  the  apostles  admitted  adult  proselytes  in- 
to the  church  by  baptism,  so  there  is  sufficient 
ground  to  believe,  that  they  admitted  to  this  ordi- 
nance the  children  of  proselytes,  in  token  of  God's 
merciful  regard  to  them,  and  of  their  parents'  obli- 
gation to  bring  them  up  in  the  nurture  and  admoni- 
tion of  the  Lord.  In  this  general  sense,  the  bap- 
tised offbpring  of  believers  are  within  the  church, 
having  God's  covenant  seal  upon  them,  and  being 
under  the  care  of  those  who  have  covenanted  to 
bring  them  up  for  him. 

As  many  as  are  comprehended  within  God's  ccv- 
gnant,  and  are  the  subjects  of  ils  gracious  promises, 


A  Church  Described,  17 

undeniably  belong  to  the  church  ;  for  this  is  found- 
ed on  the  covenant.  That  the  children  of  professed 
believers  are  within  the  covenant,  is  evident  from 
passages  of  scripture,  too  numerous  to  be  here  par- 
ticularly recited.  The  promise  to  Abraham  was 
made  also  to  his  infant  seed,  who  were  to  receive 
the  seal  and  token  of  the  promise,  as  well  as  he  ; 
and  as  many  as  received  it  not,  were  said  to  have 
broken  God's  covenant ;  and  these  were  to  be  cut 
off',  or  excluded  from  among  their  people.  Had 
they  not  been  within  the  covenant,  and  among  the 
people  of  God,  their  want  of  the  seal  could  not 
have  been  a  breach  of  the  covenant,  or  an  exclusion 
from  the  people,  Moses  says  to  the  congregation 
of  Israel,  Ye  stand  all  of  you  before  the  Lord  your 
God  ;  all  the  men  of  Israel,  your  little  ones  and  your 
wives  ;  that  thou  shouldst  enter  into  covenant  with 
the  Lord  thy  God^  that  he  may  establish  thee  for  a. 
people  to  himself^  as  he  hath  sworn  to  Abraham* 
Express  promises  are  made  to  children,  as  the  seed 
of  those  who  are  in  covenant,  particularly  the  prom- 
ise of  God's  word,  and  of  his  Spirit,  God  estabm 
lisheda  testimony  in  Jacob,  which  he  commanded  the 
fathers^  that  they  should  make  it  known  to  their  chil- 
dren, that  the  generation  to  come  might  also  know  it. 
Circumcision  has  much  the  advantage  every  way, 
chiefiy  because  to  them  are  committed  the  oracles  of 
God^  To  Jacob  his  servant,  and  to  Israel  his  chosen, 
God  promises,  I  will  pour  my  spirit  on  thy  seed,  and 
my  blessing  on  thine  offspring,  and  they  shall  spring 
up  as  among  the  grass,  and  as  willows  by  the  water 
courses.  '1  his  is  God's  covenant  with  them  who 
turn  from  transgression  in  Jacob  ;  Afy  Spirit  which 
is  upon  thee,  and  my  words  which  I  have  put  in  thy 
mouth,  shall  not  depart  out  of  thy  mouth,  nor  out  of 
the  month  of  thy  seed,  Infaiits  are  called  the  chil- 
dren  of  the  church  ;  and  the  gentiles  are  described 
in  prophecy,  as  coming  to  the  church  with  their 
C 


18  v^  Church  Described, 

children    in   their   arms.     All    these  gather  them" 
selves  together  and    come  to   thee ;  to  Zion, God's 
church,    ihey  shall  bring  thy  sons  in    their   arms, 
and  thy  daughters  shall  be  cart  ied  on  their  shoulders* 
The  children  of  those  who  are  in  covenant,  are  dis- 
tinguished from  others  as  God's  children,  born  unto 
him.     God  says  to  his  ancient  church,  1  entered  into 
covenant  ivith  thec^  and  thou  becamest  mine ;  but 
thou  hast  taken  thy  sons  and  thy  daughters,  which 
thou  hast  born  unto  me^  and  hast  sacrificed  them  : 
thou  hast  slain  my  children.     It  is  foretold,  that  in 
the  time  of  the  church's  prosperity,  the  people  shall 
not  labour  i?i  vain,  .nor  bring  forth  for  trouble,  for 
they  are  the  seed  of  the  blessed  of  the  Lord,  and 
their  offspring  ivith  them.     The  Redeemer  is  de- 
scribed by  Isaiah,  as  one  xvho  shall  feed  his  fock  ■ 
like  a  shepherd,  and  shall  gather  the  lambs  xmth  his 
arms,  and  carry  them  in  his  bosom.     When  he  ap- 
peared on  earth,  he  commanded  that  children  should 
be  brought  to  him  :  those  who  were  brought,  he 
took   into  his  arms,  and   blessed,  declaring  them 
subjects  of  his  kingdom.     But  in  what  sense  are 
they  such,  if  they  belong  not  to  his  church,  but  to 
the  kingdom  of  Satan  ?     When  Christ  instituted 
the  ordinance  of  baptism  he  pointed  out  the  subjects 
of  it  in  such  general  terms,  as  might  naturally   be 
supposed  to  include  children ;  and  his  apostles,  who 
knew  how  he  had  ever  treated  children,  who  had 
heard  his  directions  concerning  them,  and  who  could 
not  be  ignorant,  that,  under  former  dispensations 
of  the  covenant  children  were  comprehended  with 
their  parents,  must  understand  them  to  be  included 
in  this  instruction,    disciple  all  nations,   baptising 
them.     Accordingly,  in  the  first  instance  of  their 
administering  baptism,  after  this  commission,  they 
placed  the  reason  of  it,  and  the  right  to  it,  on  a 
basis  which  alike  supports  the  baptism  of  believers, 
and  of  their  children.     Jieptni  and  be  baptized  Jqr 


A  Church  Described.  19 

the  remission  of  si?is,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost,  for  the  promise  is  to  you  and  to  your 
children.  They  consickred  the  children  of  believers 
as  holy,  in  distinction  from  the  children  of  Ui:ibe- 
lievers.  And  it  Pi^pears  to  have  been  their  practice, 
when  they  baptized  a  believing  householder,  to 
baptize  also  his  household  ;  those  who  were  his^  and 
under  his  government.  And  it  is  observable,  that 
among  all  the  instances  of  baptism,  mentioned  in 
the  New  Testament,  we  find  not  one  baptised  at  a- 
dult  age,  who  appears  to  have  been  born  of  Chris- 
tian parents  ;  but  they  were  all  proselytes  from  Ju- 
daism, or  from  heathenism. 

Our  English  word  church,  signifies  the  house, 
or  family  of  the  Lord.  It  is  a  well  chosen  word  ; 
for  the  church  is  often  called,  a  family  or  household. 
But  who  needs  to  be  told,  that  children  are  members 
of  the  family  in  which  they  are  born  ?  It  is  often 
called  a  city^  a  nation^  2i  people.  But  who  ever  im- 
agined that  these  terms  excluded  children  ?  If  a 
city  is  incorporated  are  not  children  members  of  the 
corporation,  as  well  as  their  parents  ?  If  a  privi- 
leg  is  granted  to  a  people,  do  not  children  become 
intitled  to  it.  If  a  form  of  government  is  settled  in 
a  nation,  do  not  children  come  under  the  form. 

Yoii  will  ask,  how  can  children  be  brought  with- 
in the  church  without  their  own  consent  ?  But  as 
well  may  you  ask,  how  should  they  be  born  under 
the  gospel ;  or  how  should  they  be  created  rational 
beings  without  their  own  consent  ?  If  it  is  a  privi- 
lege to  enjoy  the  example,  instruction  and  prayers 
of  good  men,  and  to  be  placed  under  the  care  of 
those  who  are  solemnly  bound  to  give  them  a  pious 
education,  then  it  is  a  privilege  to  be  born  within 
the  church,  and  to  receive  in  childhood  the  seal  of 
the  covenant.  And  will  any  complain,  that  God 
bestows  on  them  mercies,  before  they  had  consent- 
ed to  take  them  ? 


2Q  A  Church  Described. 

Certain  religious  duties  are  incumbent  on  chil- 
dren, as  soon  as  they  arrive  to  a  natural  capacity  to 
perform  them.  But  has  not  God  a  right  to  enjoin 
such  duties  as  his  wisdom  sees  fit  ?  Must  he  con- 
sult his  creatures  to  know  what  laws  he  may  make 
for  them  ?  Was  not  the  covenant  in  the  plains  of 
Moab  made  with  little  ones,  as  well  as  with  the  men 
of  Israel  ?  With  those  who  were  not,  as  well  as 
with  those  who  were  then  present  ?  Are  there  not 
moral  obligations  which  result  from  our  rational 
nature,  and  from  our  place  in  the  creation,  as  well 
as  from  our  special  covenant  relation  to  God  ?  Shall 
■we  conclude  that  all  these  obligations  are  void,  for 
want  of  our  previous  consent  ?  To  the  validity  of 
contracts  between  man  and  man,  who  stand  on  the 
foot  of  equality,  mutual  consent  is  necessary  :  But 
God  is  a  sovereign,  and  "  his  covenant  he  commamlsi 
ns."  When  he  promises  us  blessings,  and  enjoins 
duties  as  conditions  of  the  blessings,  he  states  to  us 
the  tenor  of  his  covenant,  and,  by  his  supreme  aiu- 
thority,  brings  us  under  the  obligations  of  it,  wheth- 
er we  have  consented  to  it,  or  not. 

Now  if  the  children  of  believers  are  under  the 
covenant,  and  within  the  church  of  God,  they  ought 
to  receive  the  seal  and  token  of  their  relation  to  him  ; 
to  be  taught,  as  soon  as  they  are  able  to  understand, 
the  nature  of  religion  ;  and  to  be  considered,  when 
they  come  forward  in  life,  as  under  the  watch  of  the 
church.  They  should  be  nursed  at  her  side  ;  and, 
when  they  have  competency  of  knowledge,  should 
be  invited  to  her  actual  communion.  If  they  be- 
have in  a  manner  unworthy  of  their  relation,  they 
should  be  treated  with,  and  exhorted  to  repentance. 
If  they  prove  contumacious  and  incorrigible,  they 
are,  after  due  patience,  to  be  cut  off  from  their 
people.     Such  appears  to  be  the  state  of  children. 

IV.  We  proceed  to  inquire,  what  qualifications 
arc  requisite  for  the  admission  of  adults  into  the 


A  Church  Described,  21 

church,  and  for  their  enjoyment  of  all  gospel  ordi- 
nances  ? 

The  question  is  twofold  :  First,  What  a  church 
ought  to  require  of  those  whom  she  admits  to  her 
communion  ?  And,  Secondly^  What  qualifications 
a  person  must  find  in  himself  to  justify  his  coming 
to  the  communion. 

The  first  question  is,  What  a  church  ought  to 
require  of  those  whom  she  admits  to  her  commu- 
nion ? 

The  answer  in  general  is,  She  is  to  require  the 
same  as  the  apostles  required. 

Those  whom  the  apostles  admitted  to  fellowship 
with  them  in  breaking  of  bread  and  in  prayer,  being 
first  instructed  in  the  doctrines  and  evidences  of 
Christianity,  professed  to  believe,  that  tliis  was  a  di- 
vine religion. 

The  Jews,  who  were  baptized  on  the  day  of  pente- 
cost,  gladly  received  the  word  of  the  gospel.  The 
eunuch,  who  was  baptized  by  Philip,  declared  his 
belief,  that  Jesus  was  the  Son  of  God.  The  heart 
of  Lydia  was  opened  to  attend  to  the  doctrine  of 
Paul ;  and  she  was  judged  faithful  to  the  Lord. 
The  jailor  is  said  to  have  believed  in  God,  When 
the  people  of  Samaria  believed  Philip  preaching  tlie 
things  concerning  the  kingdom  of  God,  they  were 
baptized,  both  men  and  women. 

The  churches  were  enjoined  to  put  away  from 
among  them  those  wicked  persons  who  would  not 
be  reclaimed.  We  may,  therefore,  conclude,  that 
such  were  not  received  without  a  profession  of  re- 
pentance. 

A  Christian  church  is,  then,  to  require  of  those, 
whom  she  admits  to  her  communion,  these  three 
things ;  a  competent  knowledge  of  the  essential 
doctrines  and  precepts  of  religion  ;  a  professed  be- 
lief of,  and  subjection  to  them  ;  and  a  blameless 
conversatioia ;  or,  where  tliis  had  been  wanting,  a 


22  A  Church  Described, 

profession  of  repentance.  These  things  are,  in  the 
nature  of  the  case,  necessary  ;  for  it  is  palpably  ab- 
surd for  a  man  to  join  himself  to  a  Christian  church, 
and  attend  upon  its  ordinances,  unless  he  under- 
stands the  nature,  and  believes  the  truth  of  that  re- 
ligion on  which  it  is  founded  ;  and  has  such  a  sense 
of  its  importance,  as  to  resolve  that  he  will  be  gov- 
erned by  it.  And  every  person  of  competent 
knowledge,  a  good  profession,  and  a  correspondent 
life,  has  a  right,  in  the  view  of  the  church,  to  the 
enjoyment  of  gospel  ordinances,  whenever  he  claims 
it. 

Whatever  may  be  the  opinion  of  a  church,  con- 
cerning the  necessity  of  saving  grace  to  qualify  one, 
in  the  sight  of  God,  for  Christian  communion,  she 
cannot  justly  exclude  the  person  we  have  described  ; 
because  a  good  profession,  and  a  conversation  a- 
greeable  to  it,  is  all  the  evidence  which  she  can  have 
in  his  favor.  She  can  judge  the  heart  only  by  visi- 
ble fruits.  The  controversy  concerning  the  neces- 
sity of  internal  holiness,  in  the  present  case,  can 
have  no  reference  to  the  real  practice  of  the  church 
in  admitting  members  ;  for  whether  she  judges  this 
to  be  a  necessary  qualification  or  not,  still  she  must 
conduct  in  the  same  manner,  and  admit  the  same 
persons.  Namely,  those,  and  only  those,  who  have 
sufficient  knowledge  of  the  gospel,  profess  a  belief 
of,  and  subjection  to  the  gospel,  and  contradict  not 
that  profession  b)''  an  ungodly  conversation.  She 
may,  perhaps,  think  proper  to  require  of  her  mem- 
bers a  particular  relation  of  their  Christian  experi- 
ences. But  be  this  relation  ever  so  full,  still  it  is 
but  the  evidence  of  words — of  a  good  profession. 
The  real  sincerity  of  the  heart,  after  all,  is  known 
onlv  to  him,  who  seeth  not  as  man  seeth. 

A  church  has  no  right,  on  mere  jealousy^  to  ex- 
clude from  her  communion  any  one  who  offers  him- 
self.    She  must  first  make  it  appear,  that  he  is,  by 


A  Church  Described,  23 

ignorance,  heresy  or  wickedness,  disqualified  for 
communion.  It  is  not  incumbent  on  him  to  demon- 
strate his  inward  grace  ;  but  on  the  church  to  prove 
his  want  of  it.  The  burden  of  proof,  in  this  case, 
lies  wholly  on  the  church  ;  not  on  the  claimant. 
If  one  claims  privileges,  the  church  is  not  to  reject 
him  in  a  sovereign,  arbitrary  manner,  of  her  own 
will,  without  offering  reasons  :  She  is  either  to  ad- 
mit him,  or  shew  cause  why  she  refuses.  If  she 
shall  convict  him  of  any  disqualification,  still  she  is 
not  to  treat  him  as  an  enemy,  but  admonish  him  as 
a  brother  :  She  is  not  to  abandon  him  at  once,  but 
labour  for  his  amendment.  To  reject  claimants,  in 
any  other  way,  than  by  conviction  on  fair  and  open 
trial,  is  to  set  up  a  tyranny  in  the  church,  which 
Christ  has  no  where  warranted.  It  is  to  subvert  that 
liberty  with  which  Christ  has  made  us  free.  The 
church  ought  to  caution  all  against  hypocrisy  and  dis- 
simulation in  their  approaches  to  divine  ordinances  ; 
but  she  is  not  to  assume  the  judgment  of  men*s 
hearts,  rashly  intruding  into  things,  which  she  has 
not  seen,  and  which  belong  only  to  God, 

We  are  to  aim  at  perfection,  both  as  private  chris- 
tians, and  as  churches.  But  we  are  to  pursue  this 
aim  in  a  scriptural  way  ;  not  by  usurping  God's 
prerogative,  or  by  excluding  from  our  charity  and 
fellowship,  all  who  hope  humbly  and  speak  modest- 
ly ;  all  who  cannot  give  the  highest  proof  of  their 
godly  sincerity  ;  but  by  cleansing  ourselves  from  all 
filthiness  of  the  flesh  and  spirit,  and  by  considering 
one  another  to  provoke  unto  love  and  good  works. 

After  all,  there  will  be  bad,  as  well  as  good,  in 
Christian  societies.  Ihe  kingdom  of  Heaven  is  like 
a  net  cast  into  the  sea,  which  gathered  of  every 
kind  ;  and  when  it  was  Jull,  they  drew  it  to  shore, 
and  gathered  the  good  into  vessels  and  east  the  had 
away.  So  shall  it  be  in  the  end  of  the  world  ;  then 
the  wicked  shali  he  severed  from  among  the  Just. 


^4  A  Church  Described. 

Having  shewn  what  a  church  is  to  require  of  those 
whom  she  admits  to  her  communion,  we  proceed  to 
the  second  question. 

What  qualifications  a  person  must  find  in  himself 
to  justify  him  in  entering  into  the  church,  and  at- 
tending on  all  gospel  ordinances  ? 

That  we  may  bring  this  question  within  a  narrow 
compass,  and  reduce  it  to  a  single  point,  it  will  be 
necessary  to  remove  some  things,  which  have  often 
been  blended  with  it,  and  occasioned  much  confu- 
sion in  thinking  and  arguinc^  upon  it. 

1.  The  question  is  not.  Whether  every  person  ed- 
ucated under  the  gospel,  is  in  duty  bound  to  attend 
on  all  divine  ordinances  in  some  Christian  church  ? 
For  this  is  universally  granted. 

Religion,  in  all  its  branches,  is  indispensibly  en- 
joined on  all  men.  Christ  calls  all  men  to  be  his  dis- 
ciples, to  profess  themselves  such,  and  to  act  accord- 
ingly, on  pain  of  final  rejection  from  his  presence. 
No  man  can  free  himself  from  his  obligation  to  en- 
ter into  the  church,  any  mere  than  he  can  free  him- 
self from  his  obligation  to  prayer,  or  any  other  duty. 
His  wickedness  may  be  a  bar  in  the  way  of  his  ad- 
mission ;  but  it  cannot  be  an  excuse  for  his  volun- 
tary neglect.  It  is  absurd  to  suppose,  that  one's 
sins  should  vacate  his  obligations  to  obedience. 
They  who  apprehend  that  tliey  have  no  right  to  the 
communion  of  saints,  ought  by  no  means  to  make 
themselves  easy  in  this  state.  The  command  still 
extends  to  them  ;  and  their  immediate  concern 
should  be,  to  repent  of  that  sinfulness,  which  ob- 
structs their  compliance  with  it. 

2.  The  question  is  not,  whether  one  ought  to 
come  to  the  communion  in  an  impenitent^  uncon- 
verted state  ;  for  no  man  is  allowed  to  coniinue  in 
such  a  state.  The  scripture  never  proposes,  or  an- 
swers this  question,  whether  a  man  may  attend  on 
this,  or  that  ordinance,  while  he  remains  iKipeiiitent 


^  Church  Described,  25 

in  his  sins  ?  because  it  grants  no  man  permission 
to  remain  so  ;  but  now  commands  all  men,  every 
where,  to  repent.  It  requires  them  to  perform  eve- 
ry duty  in  a  pious  and  holy  manner.  It  allows  no 
neglect  of,  or  hypocrisy  and  formality  in  duty.  The 
man,  who  calls  himself  a  sinner,  i.s  not  to  imagine, 
ihat  the  same  duties,  or  the  same  tempers  are  not 
required  of  him,  as  of  others  ;  for  all  are  required 
to  be  holy  in  all  manner  of  conversation,  and  to  be 
deeply  humble  for  all  the  corruptions  of  their  heart 
and  errors  of  their  life.     But, 

•3.  It  will  be  said,  though  no  man  ought  to  re- 
main in  a  sinful  state,  yet  there  are  many  v/ho  know 
themselves  to  be  in  such  a  state  ;  many  who  evi- 
dently find,  that  they  have  no  governiuj^  regard  to 
God  and  his  commands,  but  are  under  the  prevail- 
ing love  of  sin  and  the  world  :  Now,  ought  they, 
•while  they  perceive  themselves  to  be  in  tiiis  state, 
to  come  into  the  church  and  attend  on  the  holy  com- 
munion ? 

If  any  ask  this  question,  my  answer  is,  it  is  a  ques- 
tion in  which  no  body  is  concerned.  It  cannot  pos- 
sibly be  a  case  of  conscience  with  any  man.  The 
person  here  supposed  is  one,  who  knows  himself  to 
be  an  habitual  sinner  ;  one  vho  has  no  governing 
regard  to  his  duty  ;  but  is  prevailingly  bent  to 
wickedness  ;  and,  therefore,  he  cannot  be  supposed 
to  have  any  conscientious  solicitude  about  his  duty 
in  this  matter,  it  is  absurd  to  imagine,  he  should 
he  solicitous  to  know  and  do  his  duty  here,  and  yet 
have  no  regard  to  it  in  any  thing  else.  If  in  other 
external  acts  of  duty  he  is  influenced  by  unworthy 
motives,  the  same  unworthy  motives,  and  not  a  re- 
gard to  the  will  of  God,  would  influence  him  in 
coming  into  the  c'lurch.  The  question  is  merely  a 
matter  of  speculation  ;  it  concerns  no  man's  prac- 
tice. One,  who  lives  regardless  of  the  will  of  God 
in  general,  is  just  as  regardless  of  it  in  the  case  un- 
D 


26  A  Church  Described, 

der  consideration.  He  does  not  wisJi  to  be  instruct- 
ed in  the  miitter,  that  he  may  conform  to  the  divine 
will :  if  he  did,  he  would  be  as  careful  to  conform  to 
it  in  things  which  are  already  plain.  The  scripture 
puts  no  such  case,  for  it  is  not  a  supposable  case, 
tliat  a  man,  whose  heart  is  set  in  him  to  do  evil, 
should  have  any  conscientious  scruples  in  this  point, 
or  any  otlier.  The  proper  answer  to  such  an  en- 
quirer will  be,  you  are  in  a  most  awful  state,  under 
tiie  power  and  guilt  of  sin.  So  long  as  you  live  in 
subjection  to  the  flesh,  you  cannot'please  God.  You 
are  exposed  to  everlasting  condemnation.  Rep(  nt, 
therefore,  of  3'our  wickedness,  seek  God's  forgive- 
ness, and  henceforviard  walk  in  ail  his  command- 
ments and  ordinances  blameless. 

4.  The  only  q\iesticn  which  can  be  a  case  of  con- 
science, and  which  it  concerns  us  to  answer,  is  this  ; 
what  a  serious  person  ought  to  do,  who  is  in  doubt 
concerning  his  spiritual  state  ? 

He  beiiexes  the  gospel  to  be  divine,  has  some 
sense  of  its  importance,  and  feels  a  concern  to  obtain 
the  salvation  which  it  brings.  It  is  his  desire  to 
know,  and  his  purpose  to  do,  the  will  of  God,  But 
still  he  finds  so  many  corruptions  in  his  heart,  and 
deviations  from  duty  in  his  practice,  that  he  dares 
not  conclude  himself  in  a  state  of  grace.  If  he  has 
hopes,  they  are  mingled  with  painful  fears.  Now 
ought  such  a  person  to  come  within  the  church,  and 
participate  in  all  divine  ordinances  ?  Or  is  he  to  de- 
lay till  his  fears  are  dispelled  ? 

This  is  the  real  state  of  the  question  ;  and  can  any 
hesitate  v/hat  answer  to  give  ? 

We  have  before  shewn,  that  the  purpose,  for 
which  men  are  called  into  a  church  state,  is  that,  in 
the  enjoyment  of  suitable  means,  they  may  be 
trained  up  in  knowledge  and  holiness  to  a  prepara- 
tion for  future  glory.  And  if  we  have  the  same  end 
in  attending  oii  ordiiunccs,  as  God  had  in  iiistitut- 


A  Church  Described.  27 

ing  them,  it  cannot  be  doubttd  but  we  are  qualified 
for  the  enjoj'tutRt  oi'  them.  It'  then  we  can  si^y, 
"  our  end  in  con:>ing  to  the  communion  is,  tliat  we 
may  conform  to  God's  will,  may  be  in  the  way  of 
his  blessing,  ahd  may  be  directed  and  quickened  in 
his  service,"  we  are  undoubtedly  warranted  to  ap- 
proach it. 

For  a  person  to  judge  whether  he  may  come  to 
the  communion,  the  question  rather  is,  what  are  his 
present  views,  desires  and  purposes  ;  than  what  is 
the  habitual  state  of  his  soul  ?  The  former  may  be 
known  by  immediate  inward  reflection  :  the  latter  is 
to  be  discovered  only  by  a  course  of  examination 
and  experience. 

Let  us  now  attend  to  the  practice  of  the  apostles. 
The  Jews  who  assembled  at  the  temple,  on  the 
day  of  pentecost,  to  celebrate  that  festival,  beheld 
with  indignation,  and  treated  with  mockery,  the 
miraculous  gifts  of  the  Spirit,  then  bestowed  on  the 
disciples  of  Jesus  in  confirmation  of  his  divine  au- 
thority. Peter,  on  this  occasion,  rose  up,  and,  in  a 
pertinent  discourse,  laid  before  them  such  striking 
evidence  of  Jesus  being  the  promised  Messiah,  that 
thousands  were  convinced  of  their  great  guilt  in  re- 
jecting and  crucifying  the  Lord  of  glory,  and  anx- 
iously enquired  what  they  must  do  ?  Being  told, 
that  they  must  repent  and  be  baptized  for  the  remis- 
sion of  sins,  they  gladly  received  tlie  vvord,  and 
were  baptized  and  admitted  to  the  apostle's  fellow- 
ship. It  is  the  doctrine  of  this  same  Peter,  that  be- 
lievers must  make  their  calling  and  election  sure; 
by  adding  to  tlieir  faith  virtue,  and  to  virtue  knowl- 
edge and  every  other  grace.  But  dots  P(  ter  tell 
these  new  converts,  that,  because  they  had  not  had 
time  thus  to  prove  the  sincerity  of  their  coiiversi-jn, 
it  was  not  sate  to  receive  baptism,  and  enter  into  the 
church  ?  Does  he  advise  them  to  wait  awhile,  till 
they  could  manifest  the  reality  of  their  repentance  by 


:28  'ji  Church  Described. 

its  fruits  ?  No  ;  he  admits  them  to  fellowship  im- 
mediately ;  but  with  this  important  caution,  save 
yourselves  from  this  untoward  generation. 

In  the  same  manner  'die  apostles  conducted  in  the 
baptism  of  Cornelius,  the  people  of  Samaria,  the 
Jailor,  Lydia,  and  t  ^e  Ethiopean  Eunuch. 

Had  they  considered  assurance,  as  a  qualification 
necessary  to  justify  persons  in  comint^  into  the 
church,  would  Uiey  not,  on  these  occasions,  have 
cautioned  their  proselytes  against  receiving  baptism 
immediately  ?  Would  they  not  have  advised  them 
to  a  greater  trial  of  themselves  than  could  have  been 
made  in  a  few  hours  ? 

It  cannot  be  pretended,  that  these  proselytes  had 
a  certain  knowledge  of  their  own  sincerity.  Much 
less  can  it  be  supposed,  that  the  apostles  knew  them 
to  be  sound  converts.  They  knew  men's  hearts  no 
otherwise,  than  we  may  know  them,  by  a  view  of 
ivhut  appears  in  their  lives.  They  could  only,  hence, 
form  a  rational  judgment,  a  charitable  presumption. 
The  disciples  at  Jerusalem  believed  not  Paul  to  be  a 
disciple,  nor  did  even  the  apostles  venture  to  re- 
ceive him  as  such,  till  they  had  evidence  from  the 
testimony  of  Bamabas.  Yea,  we  find  in  fact,  that 
they  admitted  into  the  Christian  church  many,  who 
afterward  appeared  to  be  ungodly.  Simon,  the  sor- 
cerer, is  a  remarkable  instance.  We  learn  from 
Paul's  epistles,  that  in  most  of  the  churches  to 
which  he  wrote,  there  were  great  numbers  of  un- 
tiound  professors.  The  apostles,  therefore,  did  not 
know,  that  all,  whom  they  received  into  the  church, 
Avere  savingly  converted  ;  for  it  is  manifest,  that 
many  of  them  were  not  so.  And  since  they  received 
new  proselytes,  whose  sinceritv  must,  at  present,  be 
doubtful  to  themselves,  as  well  as  others,  without 
the  least  intimation  of  a  necessity  of  delaying  for  the 
removal  of  doubts,  we  may  with  great  safety  con- 
clude, that  a  serious  person,   who  believes  the  gos- 


A  Church  Described.  29 

pel,  and  desires  to  be  found  in  the  way  of  duty,  and 
of  the  divine  blessing,  though  still  in  doubt  concern- 
ing the  gracious  sincerity  of  his  heart,  has  a  right  to 
come  to  the  communion  of  the  church. 

And  indeed,  if  Christians  were  to  delay,  till  all 
their  doubts  were  rei.ioved,  I  arn  afraid  few  would 
come  to  it  at  all.  And  perhaps  these  few  would  not 
be  of  the  better  sort.  While  the  self  confident  hy- 
pocrite drew  near,  the  meek,  the  modest,  the  hum- 
ble, would  stand  afar  oft'. 

The  n. embers  of  the  church  in  Corinth,  as  we 
learn  from  Paul's  first  letter  to  them,  ran  into  most 
scandalous  disorders  in  their  attendance  on  the 
Lord's  supper.  They  behaved  in  such  a  riotous 
manner,  as  made  it  evident  that  they  discerned  not 
the  Lord's  body  ;  distinguished  not  this  ordinance 
from  a  common  meal,  or  even  from  a  Pagan  festi- 
val. One  took  before  others  his  own  supper  ;  and 
one  was  hungry,  having  eaten  nothing  before  he 
came  to  it  :  and  another  was  drunken,  having 
indulged  to  excess  there  ;  and  the  poorer  mem- 
bers were  despised.  This  unworthy  partak- 
ing the  apostle  rebukes  in  the  severest  terms  ;  and 
warns  them,  that  they  were  eating  and  drinking 
judgment  to  themselves,  of  which  they  had  melan- 
choly proof  ill  the  sickness  and  mortality  which  had 
been  sent  among  them. 

But  what  advice  does  he  give  them  in  the  case  ? 
Does  he  direct  them  to  v»dtlidraw  from  the  Lord's 
table  ?  No  ;  he  shews  them  the  danger  of  coming 
in  this  manner,  and  exhorts  them  to  come  better 
prepared  and  disposed.  JLet  a  man  examine  himselj] 
and  so  let  him  eat.  He  does  not  say,  let  a  man  ex- 
amine himself  and  withdraw  ;  but  let  him  examine 
and  partake.  Jind  -when  ye  come  together,  tarry  for 
one  another  ;  and  if  any  man  hunger^  let  him  eat  at 
home,  that  ye  tome  not  together  to  condemnation. 
This  passage,  far  from  being  a  just  ground  of  dis- 


50  A  Church  Described. 

courageiti€Trt,  proves  the  point  which  we  have  stat- 
ed, that  such  as  have  a  desire  to  comply  with  a  di- 
vine institution,  are  not  to  dehiy  on  account  of  their 
humble  doubts  concerning  their  conversion.  If  the 
fear  of  unworthy  partaking-  \x<ct^  a  reason  for  not 
partaking*  at  all,  as  well  might  the  fear  of  praying, 
or  reading  and  hearing  the  word  in  an  unworthy 
manner,  be  a  reason  for  omitting  these ;  for  it  is 
evident  that  the  scripture  enjoins  the  same  temper  of 
heart  in  these  duties,  as  in  that.  The  truth  is,  we 
are  required  to  attend  on  every  ordinance  with  god- 
ly sincerity  ;  and  a  suspicion  of  our  insincerity  is 
not  an  excuse  for  neglect ;  but  a  reason  for  exami- 
nation, repentance  and  amendment. 

Some  perhaps  will  say,  for  some  have  said,  we 
have  sensible  desires  to  approach  to  God  in  all  his 
ordinances  ;  but  there  may  be  desires  which  are  not 
gracious  ;  and  we  fear  ours  are  such  ;  we,  therefore, 
dare  not  approach,  for  we  think  less  guilt  is  incurred 
by  abstinence,  than  by  attendance. 

But  consider;  God  requires  your  attendance  ;  and 
you  must  either  attend  or  forbear,  comply  or  refuse  : 
There  is  no  medium  ;  and  certainly  there  can  be  no 
more  grace  in  yowrfhars^  than  there  may  be  in  your 
desires.  If  your  desires  to  attend  an  ordinance  are 
not  spiritaal,  neither  can  the  fears,  which  restrain 
you  from  attending,  be  called  spiritual  :  You  can, 
therefore,  be  no  better  accepted  in  your  neglect, 
than  in  your  compliance  ;  for  you  act  on  no  better 
principles  in  the  former,  than  in  the  latter. 

It  is  vain  to  inquire,  in  wiiat  way  you  shall  con- 
tract least  guilt :  Your  business  is  not  to  contrive 
how  you  can  sin  at  the  cheapest  rate  :  Your  care 
should  be  not  to  sin  at  all. 

If  you  say,  you  decline  the  communion  through 
fear  of  offending  God  ;  examine  whether  you  are 
not  deceived.  Are  yon  as  conscientious  in  every 
thing  else,  us  you  would  seem  to  be  in  this  ?    Arc 


A  Church  Described,  51 

you  as  much  afraid  to  offend  God  in  other  matters, 
as  you  pretend  to  be  in  this  ?  If  you  allow  yxHir- 
sclves  in  any  sin,  or  in  the  neglect  of  any  duty,  be 
assured  it  is  not  the  fear  of  offending  God,  but  some- 
thiiig  else,  that  hinders  your  approach  to  his  table. 
But  if  you  really  have  such  a  fear  runniag  through 
all  your  conduct,  and  operating  in  all  your  delibe- 
rate actions,  you  have  a  very  good  evidence  of  your 
right  to  the  holy  communion  :  for,  in  all  acts  of 
worship,  you  serve  God  acceptably,  when  you  serve 
him  with  reverence  and  godly  fear. 

The  man  found  at  the  marriage  feast  without  a 
wedding  garment,  fell  under  the  awful  censure  of 
t,he  king,  who  commanded  that  he  should  be  bound 
and  cast  into  outer  darkness* 

Will  you  say  then,  it  is  the  safer  part  not  to  come 
to  the  marriage  fea&t  at  all,  lest,  being  found  un- 
worthv,  we  share  the  fate  of  thise:uest?  Remem- 
ber  ;  they  who  made  light  of  the  king's  invitation, 
.andi  refused  to  come  to  his  son's  marriage,  were 
treated  with  no  more  lenity  than  the  unworthy  guest. 
He  sent  forth  his  armies  and  destroyed  them,  and 
burnt  up  their  cit}':.  What  then  shall  we  conclude  ? 
Why  ;  that  a  wicked  man  is  safe  no  where*  He 
who  will  not  forsake  iniquity,,  is  secure  neither  in 
the  church  nor  out  of  it. 

The  crime  of  this  guest  was,  not  that  he  w^as 
found  at  the  feast  ;  but  that  he  was  found  unsuitably 
attired.     The  same  dirt  and  rags  would  have  been 
\  offensive  elsewhere. 

The  servants  were  ordered  to,  go  out  into  the 
highways,  and  call  to  the  marriage  as  many  as  they 
found  ;  and  they  accordingly  gathered  together 
J>oth  bad  and  good.  The  man,  you  see,  was  a  poor 
beggar,  called  into  the  king's  house,  from  out  of 
the  street.  How  should  he  obtain  a  wevLding  gar- 
ment ?  He  had  none  of  his  own.  He  must  come 
to  the  king's  house  to  receive  one  :  for  there  was 


32  A  Church  Described, 

clean  raiment,  as  well  as  meat  and  drink.     Wher6 
tiien  lay  his  great  crime  ?  Surely  not  in  coming  to 
the  king's  house,  for  he  was  bidden  to  come  ;  and 
such  as  refused  were   destroyed  ;    but  in   sitting 
among  the  guests  in  his  ragged  and  defiled  condi- 
tion, and  refusing  to  wear  the  pure  raiment  provided 
for  him.     And  such  will  be  the  condemnation  of 
false  professors  at  the  last  day  ;  not  simply  that  they 
have  come  within  God's  church,  and  attended  on 
his  ordinances  ;  but  that,  while  they  have  sat  under 
the  gospel  dispensation,  made   a   good  profession, 
and  enjoyed  all  the  means  of  holiness,  they  have 
continued  in  the  love  and  practice  of  their  sins  ; 
that  while  they  have  heard   Christ  teach  in  their 
streets,  and  have  eaten  and  drunk  in  his  presence, 
they  have  been  workers  of  iniquity.     We  are  not  to 
imagine  that  we  may  safely  work  iniquity,  if  we 
will  only  keep  out  of  the  church.     Such  will  be 
condemned  wherever  they  are  found.      The  king- 
dom of  God  is  come  nigh  to  us  ;  his  word  and  or- 
dinances are  given  to  us.     We  cannot  place  our- 
selves in  the  condition   of  heathens,  if  we  would  ; 
for  God  has  placed  us  in  a  very  different  condition. 
The  light  has  risen  upon  us  ;  the  word  of  salvation 
is  sent  unto  us.     And  now  what  choice  shall  we 
make  ?    If  we  treat  God's  ordinances  with  utter 
contempt,  we  are  condemned  ;  if  we  attend  upon 
them  in  such  a  manner  as  to  receive  no  benefit  from 
them,  still  we  are  condemned.      Our  only  safety 
then  is,  to  profess  the  gospel,  and  obey  it ;  name 
the  name  of  Christ  and  depart  from   iiiiquity  ;    this 
is  to  come  to  the  marriage  supper,  and  put  on  the 
wedding  garment. 

Let  us  fear  lest  we  receive  the  grace  of  God  in 
vain.  Let  us  beware  lest  our  privileges,  instead  of 
being  the  means  of  our  salvation,  serve  only  to  ag- 
gravate our  final  condemnation. 


.//  Church  Described,  '  S3 

You  see  how  the  case  stands.  All  are  required  to 
come  within  God's  church,  and  attend  on  his 
appointed  ordinances  ;  and  none  are  allowed  to  do 
this  in  a  hypocritical  and  ungodly  manner. 

Your  duty  lies  plain  before  you  ;  study  no  eva- 
sions ;  God's  commands  are  express ;  your  obliga- 
tion to  obey  is  indispensible.  Attend  on  the  ordi- 
nance in  question,  and  every  other,  as  3'ou  have 
opportunity  ;  keep  in  view  the  end  of  their  institu- 
tion, which  is  the  promotion  of  faith  and  purity. 
Imagine  not  that  ordinances  operate  by  a  kind  of 
charm,  to  do  you  good  without  making  you  better ; 
you  will  only  be  accepted  in  hearing  Christ  teach, 
and  in  eating  in  his  presence,  when  you  also  depart 
from  iniquity.  For  his  kingdom  is  not  merely  72ieat 
and  drink,  but  righteousness  and  peace ^  and  joy  in 
the  Holy  Ghost, 


E. 


SERMON  11. 


Christian  Fellowships. 

1  CORINTHIANS  i.  2. 

Unto  the  Chtti  ch  of  God,  which  is  at  Corinth  ;  to  them  that 
are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all 
that  in  every  place  call  upon  the  name  of  Jesus  Christ  our 
Lord,  both  theirs  and  ours. 

W  E  have  already  considered  the  nature  of 
a  Christian  church  ;  the  purpose  of  its  institution  ; 
the  relation  of  children  to  it ;  and  the  qualifications 
necessary  to  an  attendance  on  its  ordinances. 

What  now  lies  before  us  is, 

V.  To  explain  that  fellowship  or  communion^ 
which  does,  or  ought  to  subsist  among  professing 
Christians,  whether  in  the  same  or  in  divers  churches. 

To  this  subject  we  are  led  by  the  last  clause  in 
our  text ;  Grace  and  peace  to  the  church  of  God  in 
Corinth^  with  all  who,  in  everif  place,  call  on  the 
7iame  of  Jesus  Christ  our  Lord,  both  theirs  and  ours. 

We  are  here  taught,  that,  as  all  Christians,  in 
whatever  place  they  may  dwell  or  may  wofship,  are 
disciples  of  the  same  Lord,  and  call  on  God  in  the 
Tiamc  of  the  same  jMediator  ;  so  there  is  an  impor- 


Christian  Fellowship,  35 

tant  relation,  and  ought  to  be  a  sacred  fellowship 
among  theori. 

For  the  illustration  of  this  matter,  I  would 
observe, 

1.  There  is  a  virtual  fellowship*  or  communion 
among  all  true  saints,  whether  near  or  remote  ; 
whether  known  or  unknown  to  each  other.  They 
are  all  engaged  in  the  same  design,  united  in  the 
same  interest,  and  partakers  of  many  of  the  same 
things. 

This  is  the  sense  in  which  the  word  is  most  fre- 
quently used  in  scripture  ;  and  this  is  analogous  to 
the  sense  which  it  ordinarily  bears  in  common  lifeu- 
Particularly, 

Real  saints  have  Jellowship  in  the  gospel.  They 
have  received  one  and  the  same  rule  of  faith  and 
practice.  Though  they  may  differ  in  their  opin- 
ions concerning  some  particular  things  contained 
in  the  gospel,  yet  their  sentiments,  in  the  essential 
doctrines  and  precepts  of  it,  are  the  same. 

They  have  received  one  common  faith  ;  like 
precious  Jaith.  Though  their  faith  may  differ  in 
its  extent  and  degree,  yet,  in  its  object,  nature  and 
influence,  it  is  one  and  the  same.  The  object  of  it 
is  divine  truth  ;  the  nature  of  it  is  receiving  the 
love  of  the  truth  ;  the  inQuence  of  it  is  purifying  the 
heart. 

They  are  all  formed  to  the  same  hoi?/  temper. 
They  are  renewed  after  the  image  of  God  ;  are  joint 
partakers  of  a  divine  nature.  There  may  be  great 
variety  in  the  time,  manner  and  circumstances  of 
their  renovation,  and  in  the  strength  and  degree  of 
the  Christian  temper  ;  but  holiness,  in  its  general 
nature,  is  the  same  in  all.  It  is  a  conformity  to 
God's  moral  character. 

They  are  all  partakers  of  the  same  divine  Spirit, 
There  are  diversities  of  gifts  and  operations  ;  but  it 
is  the  same  Spirit  that  worketh  all  in  all.     Hence 


3d  Christian  Fellowship, 

the  apostle  speaks  of  the  fellowship  of  the  Spirit^  and 
the  eommunion  of  the  Holy  Ghost, 

They  are  engaged  in  the  same  good  work ;  in  the 
same  great  design.  They  are  working  out  their  sal- 
vation, and  prorijijOting,  in  their  respective  places, 
the  interest  of  Christ's  kingdom.  They  are  fellow 
labourers  in  the  same  service,  the  service  of  God 
and  their  own  souls.  They  are  fellow  workers 
in  the  same  holy  calling.  They  are  fellow  sol- 
diers in  the  same  spiritual  warfare  ;  fighting  a- 
gainstthe  same  enemies,  sin,  sat?.n,  and  the  world  ; 
applying  the  same  armour,  the  shield  of  faith,  tlie 
^.elmet  of  hope,  the  breastplate  of  righteousness, 
and  the  sword  of  the  Spirit ;  and  they  act  under  the 
same  leader,  Jesus  the  captain  of  their  salvation. 

They  have  one  common  interest.  They  have  a 
joint  interest  in  the  blessed  God  ;  for  there  is  one 
God  and  Father  of  all,  who  is  above  all,  through  all, 
and  in  them  all.  They  bear  the  same  relation  to 
Jesus  Christ ;  for  there  is  one  Lord  and  Saviour,  by 
whom  are  all  things,  and  they  !)y  hiiv,.  Inhere  is 
one  common  salvation,  in  which  they  all  are  sharers 
They  are  all  justified  by  the  same  atonement,  wash- 
ed in  the  same  blood,  sanctified  by  the  same  grace, 
and  saved  by  the  same  intercession.  They  have  an 
interest  in  the  same  promises,  and  a  tide  to  the  same 
inheritance.  They  are  called  in  the  same  hope,  and 
are  joint  heirs  of  the  same  glory.  They  are  fellow 
citizens  with  the  saints,  and  of  the  household  of  God» 

In  these  respects,  there  is  a  fellowship  among  all 
sincere  Christians.  In  many  of  these  things,  saints 
on  earth  have  communion  with  those  in  Heaven. 

One  cannot  but  remark  here,  how  diverse  this 
fellowship  is,  from  that  which  some  boast  of;  a 
■mutual  sympathy  or  felloiv  feeling  between  sincere 
Christians,  by  which  one  i?}imediately  perceives  the 
grace,  and  knows  the  character  of  another.  The 
scripture  never  uses  the  word  fellowship  in  this 
sense,  nor  does  it  speak  of  any  such  thing  in  other 


Christian  Fellowship,  37 

terms.  It  is  certain,  that  the  apostles  and  first 
Christians  were  not  acquainted  with  such  a  sympa- 
thetic intercourse  of  spirits.  If  they  were,  why  did 
not  the  eleven  disciples  discern,  that  Judas  was  a 
hypocrite  ?  Why  did  not  the  Christians  of  Jerusa- 
lem believe  Paul  to  be  a  disciple  ?  Why  did  not 
they  feel  his  s^races,  when,  after  his  conversion,  he 
essayed  to  join  himself  to  them  ?  Why  could  not 
the  apostles  themselves  be  satisfied  of  his  conversion, 
without  the  testimony  of  Barnabas  ?  What  occasion 
was  there,  that  Christians  should  carry  with  them 
letters  of  commendation,  as  we  find  they  did,  when 
they  travelled  to  places  where  they  had  not  been 
known. 

As  the  gospel  knows  no  such  correspondence,  of 
heart  between  Christians  ;  and  never  once  uses  the 
word  fellowship,  or  communion  in  any  such  sense, 
it  is  a  perversion  of  scripture,  as  well  as  of  reason,  to 
pretend  to  such  a  thing  now,  and  call  it  by  a  scrip- 
ture name.     I  proceed  to  observe, 

2.  Besides  the  virtual  communion,  before  de- 
scribed, among  sincere  Christians,  there  is  an  actual 
communion  among  those  who  are  knovt^n  to,  and 
have  intercourse  with  one  another*  This  consists  in 
mutual  regards  and  good  offices. 

The  good  Christian  extends  his  benevolence  to 
all,  to  strangers,  lieathens  and  enemies  ;  and  from 
this  principle  shews  kindness  to  all,  as  far  as  their 
occasions  require,  and  his  circumstances  permit. 
But  for  them  who  appear  to  him  in  the  character  of 
saints,  he  has  a  love,  not  only  of  benevolence,  but 
also  of  esteem  and  approbation.  He  wishes  well  to 
all,  whether  good  or  bad  ;  but  he  values  men  chiefly 
according  to  their  virtuous  conversation.  While 
he  is  disposed  to  do  good  to  all,  he  reckons  himself 
under  some  superior  obligations  to  those  who  are  of 
the  household  of  faith.  He  delights  in  the  saints  as 
the  excellent  of  the  earth,  and  is  the  companion  of 


38  Christian  Felhxvship. 

them  who  fear  Gocl.  He  loves  the  brethren  ;  and 
such  he  esteems  all  Christians,  whether  they  belong 
to  the  same  society  with  him,  or  to  another.  He 
confines  not  his  regard  to  those  of  his  ovvn  sect,  or 
his  ovvn  particular  community  ;  but,  like  the  apos- 
tles, extends  it  to  all  who,  in  every  place,  call  on 
the  name  of  Jesus  Christ,  tlicir  Lord  as  well  as  his^ 
and  the  common  Saviour  of  them  who  believe. 

In  order  to  the  exercise  of  true  Christian  love,  it 
is  not  necessary  to  know  the  sincerity  of  men's  hearts. 
It  is  enough  that,  by  their  profession  and  conversa- 
tion, they  appear  to  us  in  the  character  of  Christian 
brethren,  and  by  their  works  give  us  reasonable 
ground  to  think  they  have  faith.  We  may,  in  a 
proper  sense,  have  this  actual  fellowship  with  one 
who  is  not  a  sincere  Christian  ;  and  may  not  have  it 
with  one  v;ho  is  such.  So  lono^  as  Judas  appeared 
in  the  character  of  a  disciple,  his  brethren  had  fel- 
lowship with  him  ;  they  esteemed  him,  placed  con- 
fidence in  him,  and  even  thought  him  better  than 
themselves  ;  but  with  Paul,  the  disciples  at  Jerusa- 
lem had  not  this  actual  fellowship ;  they  confided 
not  in  him,  nor  believed  him  to  be  a  disciple,  till  he 
produced  some  proper  evidence  of  a  change  in  his 
sentiments  and  practice. 

3.  There  is  also  a  special  communion,  which 
does,  or  ought  to  take  place  among  those  Christians, 
who  are  united  in  the  s  ime  particular  church,  or  re- 
ligious society. 

As  they  have  explicitly  covenanted  together  for 
social  worship  and  common  edification,  so  they  are 
under  peculiar  obligations  to  each  other  unitedly  to 
pursue  this  important  purpose. 

This  5/J6'rii2/ communion  principally  consists  in  a 
joint  attendance  on  the  ordinances  of  Christ, 

It  is  said  of  those  who  received  the  word  preached 
by  Peter,  on  the  day  of  pcntecost,  that  they  contin- 
ued stedfast  in  the  apostles'  doctrine  and  fiUoivshipt 


Christian  Felloivsh'ip.  59 

and  in  hreaki-ng  of  bread  and  in  prayers^  Their 
ivere  together,  and  continued  daily  with  one  accord 
in  the  temple,  praising  God.  The  apostle  to  the 
Hebrews  exhorts  the  professors  of  religion,  that 
they  consider  one  another  to  provoke  to  love  and  good 
rvorks,  not  forsaking  the  assembling  of  tliemsehes 
together.  St.  Paul  speaks  of  the  Corinthian  believ- 
ers, as  coming  together  in  the  church,  and  into  one 
place.  He  represents  the  whole  cJiureh  as-  coming 
together  in  one  place,  for  breaking  of  bread,  for 
social  prayer,  and  for  attendance  on  the  preaching 
of  the  word.  These  expressions  teach  us,  that  the 
members  of  a  particular  church  ought  to  walk  to- 
gether in  the  ordinances,  and  unitedly  to  attend  on 
the  stated  worship  of  God,  as  they  are  able,  with- 
out unnecessary  neglect.  And,  indeed,  it  is  in- 
cluded in  the  very  idea  of  a  particular  church,  that 
they  worship  God  together,  at  the  same  time,  and 
in  the  same  place.  The  apostle  directs  the  Corin- 
thians, when  they  come  together,  to  tarry  for  one 
another  ;  for  which  surely  there  could  be  no  reason, 
if  they  might  disperse  here  and  there,  and  some 
worship  in  one  place,  and  some  in  another,  and 
some  no  where. 

The  acceptableness  of  worship,  indeed,  depends 
not  on  the  place  where  it  is  performed.  But  it 
much  depends  on  a  spirit  of  peace  and  union  among 
the  worshippers.  The  church  is  to  come  together 
into  one  place,  that  there  may  be  no  schism,  but 
all  her  members  may  with  one  mind  and  one  mouth 
glorify  God.  They  must  be  builded  together,  that 
they  may  become  an  habitation  of  God  through  the 
Spirit ;  must  be  fitly  framed  together,  that  they 
may  grow  into  an  holy  temple  in  the  Lord. 

There  may  be  frequent  occasions  for  the  mem- 
bers of  the  same  church  to  meet  for  social  worship 
in  different  places,  and  even  in  private  houses. 
Paul,  when  he  abode  in  Ephesus,  preached  and 


40  Chmtian  FeUotvihtp* 

taught  both  publiclj',  and  from  house  to  house. 
We  are  not  to  imagine  a  temple,  or  public  house, 
60  peculiarly  sacred,  that  divine  "worship  can  no 
where  else  be  useful  to  men,  or  pleasing  to  the  De- 
ity. The  private  meetings  of  christians,  conduct- 
ed with  a  real  view  to  peace  and  edification,  are 
much  to  be  commended.  But  when  any  of  the 
members  of  a  church  withdraw  from  the  usual  place 
of  worship,  and  assenible  elsewhere,  either  with  an 
intention  to  cause  division,  or  in  a  manner  which 
tends  to  it,  they  violate  the  order  of  Christ's  house, 
and  interrupt  the  communion  which  ought  to  subsist 
in  it.  Though  Paul  taught  from  house  to  house, 
yet  he  approved  not  those  teachers,  who  crept  into 
houses  to  lead  the  simple  captive,  and  disturb  Chris- 
tian fellowship.  He  warns  Christians  to  mark  and 
avoid  those  who  cause  divisions,  for  such  serve  not 
the  kingdom  of  Christ,  but  their  own  private  designs. 
One  great  end  of  social  worship  is  peace  and  union  ; 
and  it  ought  always  to  be  cor. ducted  in  a  manner 
which  tends  not  to  defeat,  but  promote  this  end.  It 
is  not  the  sacredness  of  one  place  rather  than  another, 
but  the  common  edification,  which  obliges  the  whole 
church  to  come  together  in  one  place.  The  mem- 
bers no  longer  walk  in  fellowship,  than  they  thus 
unitedly  attend  the  sacred  orders  of  Christ's  house. 

Among  divine  ordinances,  the  Lordh  supper  de- 
serves particular  attention  ;  for  one  main  desigi^  of 
this  was  to  be  a  mean  of  brotherly  communion. 
Eating  and  drinking  together,  at  the  same  table,  is 
a  natural  act  of  fellowship.  Doing  this  at  the  Lord's 
table  is  an  act  of  Christian  fellowship.  7'/ie  cup 
which  we  bless,  and  the  bread  which  we  break,  is  the 
communio??  of  ChrisVs  blood,  and  of  his  body  :  and 
by  our  joint  participation  of  them,  we  acknowledge 
ourselves  to  be  one  family,  the  children  of  one  par- 
ent, the  disciples  of  one  Lord.  IFe  being  many  are 
mie  body,  and  one  bread,  or  louf  ;  for  we  are  ail  par' 


Christian  Fellowships  41 

takers  of  that  one  loaf.  This  ordinance  is  a  love 
feast,  and  ought  to  be  kept^  not  with  the  leaven  of 
malice  and  wickedness^  but  with  the  unleavened  bread 
of  sincerity  and  truth.  No  trifling  causes  should 
divert  or  detain  us  from  it ;  and  no  evil  passions  ac- 
company us  in  it. 

And  here  I  cannot  but  take  notice  of  a  practice 
too  common  among  the  professors  of  religion  ;  their 
withdrawing  from  the  Lord^s  table,  because  a  partic* 
ular  brother  has  injured,  or  offended  them  ;  for 
which  I  find  no  foundation  in  the  gospel.  We  are, 
indeed,  to  withdraw  from  every  brother  who  walks 
disorderly.  But  how  ?  By  breaking  up  the  com- 
munion ?  No,  but  hy  putting  away  the  wicked  per- 
S071  from  among  us  ;  and  by  purging  out  the  old 
leaven,  that  we  may  be  a  new  lump.  We  may  think 
our  brother  unworthy  of  the  privilege  which  he  as- 
sumes ;  but  shall  his  unworthiness  deprive  us  of  the 
privilege  ?  We  are,  in  proper  season,  to  take  the 
measures  prescribed  in  the  gospel,  for  his  refor- 
mation ;  but,  in  the  mean  time,  we  are  neither  to 
absent  ourselves  from  the  table,  nor  to  forbid  his 
attendance  ;  for  we  can  justly  exclude  him  only  by 
conviction  in  a  regular  process.  If  the  case  is  so 
circumstanced,  that  sufficient  evidence  for  his  con- 
viction cannot  be  produced,  he  must  be  left  to  the 
judge  of  all  men.  Whatever  our  opinion  may  be 
of  his  guilt,  we  are  not  to  withdraw  on  account  of 
Lis  attendance.     Judge  nothing  before  the  time. 

You  will  say,  Charity  is  necessary  in  our  attend- 
ance at  Chrisfs  table,  but  with  such  a  brother  how 
ran  we  sit  down  in  charity  ?  People  often  confound 
themselves  in  this  matter,  by  their  partial  notions 
of  charity.  If  by  charity  were  intended  an  opin- 
ion of  others  as  good  Christians,  you  could  not  sit 
down  in  charity  with  those  of  whom  you  thought 
otherwise.  But  v.'here  do  you  find  this  description 
of  charity  ?    or  \\  here  iis  this  good  opinion  of  all 


42  w        Christian  FeIloxvsJ.tp» 

your  fellow  communicants  required,  in  order  to 
your  sitting  at  Christ's  table  ?  It  is  the  effect,  not 
the  essence  of  charity,  to  hope  all  things.  If  you 
have  a  benevolent,  meek,  forgiving  temper  toward 
those  whom  you  think  not  to  be  true  Christians, 
you  can  sit  down  in  charity  with  them  ;  for  this  is 
the  scriptural  idea  of  charity.  If  you  remember  a 
brother  hath  ought  against  you,  go  and  be  reconcil- 
ed to  him.  If  you  have  ought  against  a  brother, 
go  and  tell  him  his  fault.  If  he  repent  forgive  him  ; 
if  he  repent  not,  still  indulge  no  rancor  nor  hatred 
in  your  heart.  Thus  sit  down  at  the  feast  in  chari- 
ty, in  kind  affection  to  your  brethren  and  to  all 
men. 

Perhaps  some  will  say,  "  We  withdraw  from  the 
table  when  a  brother  has  injured  us,  because  his 
presence  awakens  in  us  unsuitable  passions." 

But  remember,  the  indulgence  of  malevolent  pas- 
sions is  your  sin ;  and  you  are  not  to  absent  yourselves 
from  communion,  but  to  dismiss  the  passions  ;  and 
so  keep  the  feast  in  sincerity  and  love.  Malice  and 
ill-will  indulged  in  the  heart  are  wrong,  whoever  is 
the  object,  whether  a  brother,  or  a  heathen.  And 
on  this  plea,  you  might  as  well  withdraw,  when  the 
latter,  as  when  the  former  had  done  you  an  injury. 

Consider  also,  you  are  required  to  pray,  and  to 
hear  the  word,  with  the  same  charity  which  is  re- 
quired in  the  supper.  When  you  stand  prayings  you 
are  to  forgive  ij' you  have  ought  against  any  man. 
And  you  are  to  lay  apart  all  guile ^  malice  and  envy  ; 
and  thus  to  desire  the  sincere  milk  of  the  word  ;  re» 
ceiving  it  with  meekness.  Your  plea,  therefore, 
might  as  well  be  urged  for  neglecting  public  wor- 
ship, or  even  family  prayer,  be  sure,  if  the  offender 
happens  to  be  present,  as  for  absenting  from  the 
supper. 

The  truth  is,  you  are  never  to  excuse  yourselves 
from  acts  of  duty,    on  account  of  evil   passions 


Christian  Fellowships  43 

working  in  you  ;  but  immediately  to  war  against 
them. 

It  will  be  asked,  How  can  1  have  communion  with 
a  churchy  while  she  tolerates  ungodly  and  scandalous 
members  ? 

But  let  me  ask  you,  my  friend,  does  she  tolerate 
them  ?  If  she  docs,  whose  business  is  it  to  take  the 
iirst  step  towards  rectifying  the  disorder  ?  It  is  yours, 
as  much  as  any  man's.  It  is  yours  principally. 
You  pretend,  that  you  see  such  persons  in  the 
church.  Others  perhaps  see  them  not,  or  have  not 
evidence  against  them.  Have  you  reproved  them  ? 
Have  you  taken  a  brother  or  two  to  assist  you  ? 
Have  you  brought  your  complaint  to  the  church  ?  If 
you  have  done  none  of  these  things,  you  are  the 
most  reprehensible  of  any  member,  for  you  see  the 
sin,  and  expose  it  not.  Go  first,  and  du  your  own 
duty.  You  can  have  no  pretence  for  withdrawing, 
till  you  know  that  the  church  actually  tolerates  vi- 
cious characters  ;  and  this  you  cannot  know,  till 
you  have  taken  the  measures  which  Christ  enjoins. 

"  But  thou,s:h  I  may  think  a  church  to  be  in  the 
main  a  true  church,  }'et  if  I  see  errors  in  her,  ought 
I  not  to  testify  against  them  by  withdrawing  from 
them  ?"  By  no  means.  Your  withdrawing  is  no 
testimony  against  her  particular  errors  ;  it  is  only  a 
general,  indiscriminate  charge.  It  signifies  that 
jyou  are  displeased  at  something;  but  points  out 
nothing.  You  are  to  commune  with  her;  but  not 
adopt  her  errors ;  then  your  conduct  will  speak  an 
intelligible  language.  Christ  testified  against  the 
errors  of  the  Jewish  church,  and  laboured  for  her  re- 
reformation  ;  but  still  he  held  communion  with  her 
as  a  church  of  God.     Let  his  example  be  your  rule. 

This  leads  me  to  observe  farther,  that  special  fel- 
lowship among  the  members  of  a  particular  church 
must  include  mutual  watchfulness,  reproof  and  ex^ 
ortation. 


44  Christian  Fellowship, 

As  Christians,  in  the  present  state,  are  but  imper- 
fect, one  end  of  their  covenanting  and  associating 
together  is,  that  they  may  afford  mutual  assistance 
in  the  great  concerns  of  religion,  and  be  fellow 
helpers  in  the  work  of  their  common  salvation.  Ac- 
cordingly they  are  required  to  consider  and  admon- 
ish, comfort  and  encourage  one  another,  as  there  is 
occasion  ;  to  be  all  subject  one  to  another,  and  to 
be  clothed  with  humility.  By  virtue  of  our  special 
relation,  as  members  of  one  church,  we  are  to  re- 
buke  our  brethren,  and  not  suffer  sin  upon  them. 
Those  who  offend,  we  are  first  to  address  in  a  more 
private  manner  ;  them  who  are  deaf  to  private  ex- 
postulations we  are  to  bring  before  the  church ; 
such  as  contemn  the  counsels  of  the  church  are  to 
be  cut  off  from  her  communion;  but  the  penitent 
are  to  be  restored  in  the  spirit  of  meekness.  Once 
more. 

Our  special  fellowship  requires   mutual  candor, 
condescension  and  forbearance. 

We  are  to  consider  ourselves,  and  our  brethren, 
not  as  sinless,  but  imperfect  beings,  attended  witli 
infirmities,  subject  to  temptations,  liable  to  offend, 
and  to  be  offended.  While  we  are  cautious  not  to 
give  offence  by  doing  things  grievous  to  them,  we 
should  make  all  reasonable  allowances  for  them, 
when  they  do  things  grievous  to  us.  We  should 
neither  stiffly  oppose,  nor  zealously  urge  indifferent 
matters.  We  should  not  severely  animadvert  on 
smaller  faults,  nor  magnify  accidental  failings  into 
heinous  crimes  ;  but  give  every  one's  conduct  the 
most  favourable  turn  it  will  bear.  Such  is  the  apos- 
tle's advice.  JFe  that  are  strong  ought  to  bear  the 
infirmities  of  the  weak^  and  not  to  please  ourselves. 
Let  evenj  one  of  us  please  his  neighbour  Jbr  his  good 
to  edijication.  Him  who  is  weak  in  the  faith  receive 
ye ;  but  not  to  doubtful  disputation.  Let  us  not 
judge  one  another  ;  but  judge  this  rather^  that  no 


Christian  Fellotvshtp,  45 

man  put  a  stumbling  block  in  his  brother'' s  way.  Be 
of  the  same  mind  one  toward  another.  Condescend 
to  men  oj  low  estate.  Let  no  man  seek  his  own,  but 
every  man  another^s  wealth.  Follow  the  things 
which  make  for  peace  and  edification.  Let  all  your 
things  be  done  with  charity. 

4.  The  last  branch  of  Christian  fellowship,  which 
I  shall  mention,  is  that  which  ought  to  subsist 
among  different  churches  ;  among  all  who,  in  every 
place,  call  on  the  name  of  our  common  Lord. 

As  all  Christian  churches  are  united  under,  and 
subject  to  one  head,  so  they  are  members  one  of 
another,  and  therefore  ought,  like  the  members  of 
the  natural  body,  to  preserve  a  reciprocal  inter- 
course. The  apostle  says,  As  the  body  is  one  and 
hath  many  members^  and  all  the  members  of  that  one 
bodyy  being  many,  are  one  body  ;  so  also  is  Christ, 
For  by  one  Spirit  we  are  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles  ;  whether  we  be  bond 
or  free.  Care,  therefore,  should  be  taken,  that 
there  be  no  schism,  or  division  in  the  body,  but  all 
the  members  should  have  the  same  care  one  for  anoth- 
nr. 

A  particular  church  ought  to  consider  herself, 
not  as  an  unconnected  society,  but  as  a  part  of 
Christ's  general  kingdom  :  her  care  must  not  be 
confined  to  herself,  but  extended  to  her  sister 
churches  :  She  is  to  seek,  not  merely  her  own 
profit,  but  the  profit  of  many. 

Some  diversity  of  sentiment  and  practice  may 
take  place  in  different  churches,  and  yet  all  remain 
true  churches  of  Christ ;  as  there  may  be  divers 
opinions  among  the  members  of  the  same  church, 
and  they  still  be  real  Christians.  We  are  neither 
to  reject  a  church,  nor  to  exclude  a  particular  Chris- 
tian from  our  fellowship,  for  supposed  errors,  which 
appear  not  to  be  of  such  a  nature  and  magnitude, 
as  to  subvert  the  foundation  of  Christianity.     Our 


46  *      Christian  Fellowship. 

apostle  teaches  us,  "  that  we  are  to  regard  all  as  our 
fellow  christians,  and  all  churches  as  sister  church- 
es, who,  in  every  place,  call  on  the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours  ;  who  profess 
one  body,  one  spirit,  and  one  hope  of  their  callini^  ; 
and  who  hold  the  same  head  from  which  all  the  body 
is  knit  together."  In  a  word,  he  cautions  us,  that 
*'  we  reject  not  those  whom  God  has  received."  If 
we  know  a  particular  church,  in  which  errors  are 
admitted,  we  are  to  afford  our  assistance  for  her 
amendment.  But  so  long  as  we  believe  God  owns 
her,  by  continuing  to  her  his  word  and  ordinances, 
and  blessing  them  for  her  spiritual  benefit ;  it  is  ar- 
rogance, it  is  impietv,  for  us  to  disown  her.  We 
have  no  warrant  to  withdraw  our  fellowship  from  a 
church,  unless  she  has  essentially  departed  from 
the  gospel ;  or  imposes  on  us  terms  of  fellowship, 
which  we  cannot  in  conscience  comply  with. 

If  it  be  asked,  in  what  actions  different  churches 
are  to  have  fellowship  ?  I  answer  ; 

They  ought  occasionally  to  commune  with  each 
other  in  the  word,  prayer,  and  breaking  of  bread  ; 
to  admit  each  other's  members  to  occasional  com- 
munion with  them  ;  to  recommend  their  own  mem- 
bers to  other  churches,  into  whose  vicinity  they 
may  remove  ;  and  to  receive  members  of  other 
churches  on  their  recommendation.  When  Apol- 
los  passed  from  Ephesus  into  Achaia,  the  brethren 
jn  Ephesus  wrote  to  the  disciples  in  Achaia  to  re- 
ceive him.  When  Phebe  went  from  Cenchrea  to 
Rome,  Paul  wrote  to  the  Roman  church,  that  they 
should  receive  her  in  the  Lord,   as  bccometh  saints. 

Churches  are  also  to  have  fellowship  by  mutual 
counsel  and  advice,  when  difficulties  arise. 

Though  no  church,  or  number  of  churches  have 
an  absolute  jurisdiction  over  other  churches,  yet 
they  should  always  be  ready  to  afford  help  and  assist- 
ance, at  the  request  of  sister  churches,  us  occasions 


Christian  Fellowship,  47 

may  require.  We  find  in  the  history  of  the  Acts, 
that  the  church  of  Antioch,  on  a  difficuhy  which 
arose  there  relating  to  circumcision,  sent  Barnabas 
and  Paul,  and  certain  others  with  them  to  Jerusa- 
lem, to  consult  the  apostles  and  elders  of  the 
church  there,  and  to  ask  their  advice  upon  the  mat- 
ter. When  those  messengers  from  Antioch  came 
to  Jerusalem,  they  were  received  by  the  apostles 
and  elders,  and  by  the  church.  And  when  the 
apostles  had  determined  the  matter  in  question,  they, 
together  with  the  church,  sent  messengers,  and  by 
them,  a  letter  to  the  AHtiochean  and  other  churches 
in  the  vicinity,  declaring  their  opinion  and  advice 
in  the  case  referred  to  them. 

This  example,  as  well  as  the  reason  of  the  thing, 
shews  the  propriety  and  necessity  of  mutual  assist- 
ance among  churches  by  counsel  and  advice  in  or- 
der to  the  common  edification  and  comfort. 

I  have  now  distinctly  illustrated  the  several  mat- 
ters proposed  to  your  consideration.  Permit  me, 
before  I  conclude,  to  point  out  to  you  the  proper 
improvement  of  this  subject. 

We  who  have  made  an  open  profession  of  reli- 
gion, and  have  joined  ourselves  to  the  church  of 
God,  with  an  explicit  engagement  to  walk  together 
in  his  commandments  and  ordinances,  are  now  call- 
ed upon  to  consider  the  obligations  we  are  under, 
jand  the  duties  especially  incumbent  upon  us. 
I  1.  Let  us  be  well  settled  in  the  principles  of  that 
religion  which  we  profess. 

We  are  called  into  a  church  state,  that,  being  edi- 
fied in  the  faith  and  knowledge  of  the  Son  of  God, 
we  may  be  no  more  children,  carried  about  with 
very  wind  of  doctrine,  by  the  slight  of  men  and 
he  cunning  craftiness  wherewith  they  lie  in  wait  to 
deceive.     Jesus  Christ  is  the  same  yesterday,  today, 
nd  forever.     His  gospel  is  ever  the  same  ;  not  va- 
iable    like    the  humors    and    opinions    of  men- 


48  Christian  Felloroship, 

Therefore,  be  ye  not  carried  about  with  clivers  and 
strange  doctrines,  as  if  religion  was  sometimes  one 
thing,  and  sometimes  another.  It  is  a  good  thing  that 
the  heart  be  estabUshed  with  grace.  We  ought  not 
indeed  to  be  stiiF and  inflexible  in  our  own  sentiments 
and  usages,  merely  because  they  are  our  own.  We 
should  give  up  former  opinions,  and  adopt  others, 
when  evidence  is  offered  sufficient  to  justify  the 
change.  But  then  a  fickleness  of  temper,  a  versa- 
tility of  sentiment,  a  disposition  to  fall  in  with  every 
novel  opinion,  and  to  follow  every  impulse  of  fan- 
cy, is  utterly  unbecoming  a  Christian.  Such  un- 
steadiness indicates  either  the  want  of  competent 
knowledge,  or  the  want  of  any  fixed  principles  in 
religion. 

Amidst  the  various  opinions  which  are  propaga- 
ted and  maintained,  an  honest  christian,  I  am  .sen- 
sible, may  often  be  perplexed  to  determine  what  is 
truth.  But  then,  I  would  observe,  it  is  by  no 
means  necessary,  that  he  should  be  able  to  answer 
every  argument  adduced  in  support  of  error.  There 
are  certain  great  and  leading  principles,  in  which 
every  christian  must  be  supposed  to  be  settled  ;  and 
by  these  he  may  try  the  doctrines  proposed  to  him, 
and  judge  whether  they  are  of  God. 

There  are  two  grand  points  which  the  gospel  al- 
ways keeps  in  view.  One  is  the  indispensible  ne- 
cessity of  holiness  in  heart  and  life,  in  order  to  eter- 
nal happiness.  The  other  is,  our  entire  depen- 
dence on  the  grace  and  mercy  of  God,  through  the 
Redeemer,  for  pardon,  sanctification  and  glory. 
Every  man,  who  professes  to  be  a  Christian,  must 
be  supposed  to  be  settled  in  these  grand  points. 
The  man,  who  imagines  that  he  is  not  indebted  to, 
nor  dependent  on  a  Saviour,  or  that  there  is  no 
need  of  a  conformity  to  his  holy  pattern  and  pre- 
cepts, in  order  to  final  salvation,  can,  with  no  con- 
sistency, pretend  to  be  a  christian. 


Christian  Fdloivship*  4,9 

All  sucli  docU'ines,  as  plainly  contradict  either  of 
these  principles ;  such,  on  the  one  hand,  as  exalt 
men  above  a  dependence  on  Jesus  Christ  and  the 
influences  of  the  divine  Spirit ;  and  such,  on  the 
other  hand,  as  confound  the  difFcrence  between  vir- 
tue and  vice,  and  obstruct  the  influence  of  the 
divine  coniniands,  must  be  rejected,  whatev- 
er specious  arguments  may  be  urged  in  their  fa- 
vour. 

2.  Let  us  maintain  a  constant,  devout  attendance 
on  the  appointed  ordinances  of  Christ. 

If  we  carelessly  neglect  these,  we  contradict  the 
design  of  a  church,  and  our  own  character  as  mem- 
bers of  it. 

Christians  are  bound  to  attend  on  all  ordinances, 
i  one  as  well  as  another.  The  gospel  makes  no  dis- 
1  tinction.  The  primitive  Christians  continued  sted- 
{  fast  in  the  apostles'  doctrine  and  fellowship,  and  in 
I  breaking  of  bread,  and  in  prayer. 

There  are  among  us  some,  who  profess  the  relig- 
ion of  Christ,  and  who,  by  their  regular  attendance 
at  the  sanctuary,  as  well  as  by  their  general  conver- 
sation, express  a  regard  for  the  religion  which  they 
profess ;  but  yet  absent  themselves  from  the  Lord's 
table.  Such  was  not  the  practice  of  Christians  in 
the  apostolic  times.  The  celebration  of  the  supper 
,  was  then  a  part  of  the  stated  worship  of  the  Lord's 
day  ;  and  in  this,  as  well  as  in  other  parts,  all  pro- 
fessors joined.  They  continued  stedfast  in  fellow- 
ship with  the  apostles,  as  well  by  breaking  bread,  as 
by  prayer  and  doctrine.  The  disciples  at  Troas, 
RFC  are  told,  came  together,  on  the  first  day  of  the 
%veek,  not  only  to  hear  Paul  preach,  but  also  to 
break  bread. 

I  urge  none  to  come  blindly,  or  against  his  con- 
science, to  the  holy  table.  Every  one  must  judge 
for  himself,  and  be  persuaded  in  his  own  mind. 
G 


^  Christian  Fellowship. 

One  man  cannot  see  with  another's  eyes,  nor  act 
on  another's  faith.  But  then,  it  is  a  plain  fact,^ 
Christ  calls  all  to  be  his  disciples,  and  commands 
i^ll  his  disciples  to  shew  forth  his  death  by  an  at- 
tendance on  his  supper.  And  therefore,  such  as 
are  hindered  by  scruples  concerning  their  fitness, 
must  not  make  themselves  easy  with  them,  but  take 
pains  for  the  removal  of  them.  They  must  seek 
light,  that,  if  they  arc  in  an  error,  they  may  rectify 
it ;  and  if  they  are  under  sin,  they  may  repent  of  it. 
They  must  humbly  apply  to  God  for  his  grace  to 
lead  them  into  truth,  and  to  purify  their  souls  ;  and 
whatever  doubts  they  have  about  a  particular  ordi- 
nance, they  must  diligently  attend  on  all  those  means 
which  they  think  themselves  warranted  to  use. 
*'  The  meek  God  will  guide  in  judgment ;  the  meek 
he  will  teach  his  way." 

3.  We  are  called  to  brotherly  love,  peace  and 
unity. 

The  gospel  urges  love  as  the  bond  of  pcrfectness, 
as  a  virtue  of  the  first  importance.  Paul,  in  his  epis- 
tles to  the  churches,  never  forgets  to  recommend  to 
them,  that  they  be  joined  together  in  the  same 
mind — that  they  speak  the  same  things — that  they 
have  the  same  love — that  there  be  no  divisions 
among  them — that  they  avoid  such  as  cause  divis- 
ions and  oft'ences.  To  shew  how  essential  unity  is 
to  the  being  of  a  church,  he  compares  it  to  a  house- 
hold, which  subsists  by  love,  and  in  which  all  the 
members  have  one  interest,  and  are  guided  by  one 
head — To  a  building,  all  the  parts  of  which  arc 
framed  and  compacted  together — To  a  natural ' 
t)ody,  all  whose  limbs  are  animated  by  the  same  vital 
principle,  and  feel  for  each  other. 

Brotherly  love  is  an  extensive  grace.     It  is  not . 
confined  to  those  of  our  own  society  ;    but  reaches 
to  all  Christians  and  Christian  societies  in  every  place.' 


Christian  Fellowship,  51 

Tl>e  apostle  wishes  grace  and  peace  to  all,  who,  in  ev- 
ery place,  call  on  the  name  of  Jesus.  We  are  to  con- 
sider all  as  our  brethren,  who  appear  to  hold  the  es- 
sentials of  the  Christian  faith  and  to  maintain  a  prac- 
tice agreeable  to  it ;  and  to  all  such  brotherly  love 
must  extend.  If  our  love  reaches  no  farther  than 
to  those  of  our  own  sect,  or  those  who  usually  wor- 
ship with  us,  it  is  only  a  party  spirit ;  it  has  nothing 
of  the  nature  of  Christian  love. 

Against  such  a  contracted  idea  of  love  the  apostle, 
in  our  context,  carefully  guards  us.  *'  It  has  been 
declared  to  me,"  says  he,  "  that  there  are  conten- 
tions among  you.  Every  one  of  you  saith,  I  am  of 
Paul,  and  I  of  ApoUos,  and  I  of  Cephas,  and  I  of 
Christ."  They  were  puffed  up  for  one  teacher 
against  another.  One  admired  this  preacher ;  anoth- 
er that ;  and  another  a  third  ;  and,  by  their  party 
attachments,  raised  troublesome  disputes  and  dan- 
gerous contentions  in  the  church.  But,  says  he, 
*'  Is  Christ  divided  ?"  Were  ye  not  all  baptized  in 
his  name  ?  Have  ye  not  all  professed  his  religion  ? 
Why  then  run  ye  into  parties,  as  if  Christ  were  di- 
vided ?  Was  Paul  crucified  for  you  ?  Why  say  ye, 
*'  we  are  of  Paul  ?"  Do  ye  expect  salvation  through 
him  ?  He  was  not  crucified  for  you.  He  only 
preaches  Christ  crucified  ;  and  Peter  and  Apollos 
do  the  same.  "  Or  were  ye  baptized  in  the  name 
of  Paul  ?"  Do  ye  imagine  that  baptism  was  design- 
ed to  form  you  into  distinct  sects  ?  or  that  every 
one  ought  to  follow  the  minister  who  baptized  him, 
in  opposition  to  others  ?  And  do  ye  think,  that  ye 
ought  to  love  and  esteem,  as  brethren,  those  only 
who  are  baptized  by  the  same  apostle,  or  in  the 
same  place  and  manner  as  ye  were,  as  if  ye  were 
baptized  into  the  name  of  the  man  who  baptized 
you  ?  No,  ye  were  baptized  in  the  name  of  Christ, 
and  are  become  members  of  his  body,  and,  there- 
fore,   ye  are  the  brethren  of  all  Christians,    by 


Ii§  Christian  Fellowship. 


\ 


whomsoever  baptized  ;  for  ye  are  all  baptized  into 
one  body. 

You  see,  that  baptism,  a  Christian  profession, 
and  a  relation  to  a  particular  church,  are  not  design- 
ed to  unite  one  company  of  Christians  here,  and 
another  there,  in  opposition  to  each  other  ;  but  rath- 
er to  unite  the  whole  Christian  world.  This,  then, 
and  this  only,  is  true  Christian  love,  which  extends 
its  good  wishes  to  the  whole  household  of  faith  ; 
regards,  as  Christ's  disciples,  all  who,  in  every 
place,  call  on  his  name  ;  and  pursues,  not  merely 
its  own  private  ends,  but  the  general  interest  of 
Christ*s  kingdom,  and  the  common  welfare  of  his 
subjects. 

IVue  Christian  love  to  those  of  our  own  society 
cannot  stop  short  of  a  general  love  of  saints.  The 
love  of  the  brethren,  as  such,  is  a  love  of  their  holy 
and  virtuous  character  ;  and  if,  on  this  account,  we 
love  our  nearest  brethren,  for  the  same  reason  we 
shall  love  all,  who  exhibit  the  same  character.  The 
good  Christian  desires  the  prevalence  of  religion  ev- 
ery where  :  he  would  rejoice  that  all  men  were  vir- 
tuous and  happy.  He  will  not,  therefore,  pursue 
the  religious  interest  of  his  own  community,  family 
or  person,  in  ways  prejudicial  to  the  general  interest 
of  religion.  He  will  not  consult  merely  his  own  ed- 
ification, or  that  of  those  with  whom  he  is  immedi- 
ately connected  ;  but  will  seek  the  profit  of  many, 
that  they  may  be  saved. 

This  love  of  the  brethren  leads  to  a  more  general 
love  of  the  human  race.  Christians  are  required 
*'  to  add  to  their  brotherly  kindness  charity  ;"  "  to 
increase  and  abound  in  their  love  one  toward  anoth- 
er, and  toward  all  men." 

One  who  loves  the  brethren,  because  they  have 
the  temper  and  obey  the  laws  of  Christ,  must  be 
supposed  himself  to  have  the  same  temper,  and  to 
©bey  the  same  laws.     Christ  exemplilied,  and  has. 


Christian  Fellowship,  53 

enjoined  a  universal  philanthropy.  He  did  good  to 
enemies  as  well  as  friends  ;  he  prayed  for  his  cruci- 
fiers,  as  v/ell  as  for  his  discii)les :  and  he  has  en- 
joined on  us  the  same  extensive  benevolence. 

Whatever  pretensions  we  make  to  Christian  fel- 
lowship, if  our  love  is  confined  to  any  particular 
community,  or  even  to  Christian  professors,  and 
does  not,  in  suitable  expressions  of  meekness,  good- 
ness and  moderation,  extend  itself  to  others  ;  it  is 
not  that  love  of  the  brethren  which  Christ  enjoins  ; 
for  where  is  brotherly  kindness,  there  will  be  char- 
ity. The  brotherly  love,  which  Christ  has  taught, 
will  make  us  meek  and  gentle  tov/ard  all  men.  It 
will  tame  and  soften  the  passions,  correct  and  sweet- 
en the  temper,  and  dispose  us  to  shew  kindness  to 
all  men,  whether  they  be  Christians  or  heathens, 
good  men  or  sinners. 

4.  As  members  of  the  church  of  God,  we  are  call- 
ed to  an  exemplary  holiness. 

Christ  gave  himself  for  the  church,  that  he  might 
sanctify  it,  and  finally  present  it  glorious.  We  are 
called  to  be  saints ;  separated  from  the  world,  that 
we  may  be  a  peculiar  people,  zealous  of  good  works  ; 
placed  under  gospel  light,  that  we  may  be  tlie 
children  of  God  without  rebuke,  in  the  midst  of  a 
crooked, and  perrerse  nation,  shining  among  them 
as  lights  in  the  world.  The  honor  of  religion  and 
our  own  profession  oblige  us  to  walk  circumspectly 
among  men.  Those,  whom  the  apostles  admitted 
to  their  fellowship,  were  exhorted  to  keep  them- 
selves from  an  untoward  generation.  Tlie  loose 
and  unguarded  conversation  of  Christian  professors 
gives  occasion  to  others  to  speak  reproachfully  of  re- 
ligion itself.  They  are,  therefore,  to  walk  in  wis- 
dom toward  them  who  are  without ;  to  provide 
things  honest  in  the  sight  of  all  men,  that  the  ene- 
mies of  truth  may  be  put  to  silence,  having  no  evil 
thing  to  say  of  them. 


54  Christian  FelloivsMp, 

5,  Let  us  exercise  a  mutual  watchfulness  in  otir 
Christian  relation. 

We  arc  called  into  this  relation,  that  we  may  by 
love  serve  one  another,  and  be  fellow  workers  to  the 
kingdom  of  God.  Let  us  be  ready  to  receive,  as 
well  as  to  give,  counsel  and  reproof,  as  there  is  oc- 
casion ;  and  in  this  imperfect  state  occasions  will  be 
frequent.  Much  allowance  is  indeed  to  be  made 
for  human  weakness,  for  misapprehension,  and  for 
wrong  report.  We  expect  such  allowance  from  our 
brethren,  and  they  are  intitled  to  it  from  us.  Too 
great  forwardness  to  remark,  and  too  hasty  a  zeal  to 
reprove  every  trivial  fault,  and  every  unguarded  ac- 
tion in  our  brethren,  will  tend  rather  to  vex,  than 
reform  them  ;  rather  to  hurt  our  influence,  than  to 
mend  their  tempers.  Reproof  is  a  deHcate  matter. 
It  is  not  to  be  omitted,  when  occasion  calls  for  it ; 
but  it  should  be  given  with  tenderness  and  prudence, 
that  it  may  be  received  with  meekness  and  grati- 
tude. 

6.  Our  subject  reminds  us  of  the  duty  which  wc 
owe  to  our  youth. 

If  the  children  of  professing  Christians  are  with- 
in God's  visible  church,  they  are  entitled  to  our 
particular  notice  and  regard.  Though  it  should  be 
conceded,  that  baptism  denominates  them  members 
of  the  catholic  church  only,  and  they  become  not 
members  of  any  local  church,  till,  by  their  own 
act,  they  join  themselves  to  it,  yet  there  is  a  duty 
owing  to  them  from  that  church  in  which  they  were 
publicly  given  up  to  God,  of  which  their  parents 
are  members,  and  under  the  immediate  inspection 
of  which  they  live  and  act.  If  they  are  members 
of  the  church  at  large,  those  Christians,  among 
whom  providence  places  them,  and  who  are  wit- 
nesses of  their  conduct,  are  especially  bound  to 
watch  over  them. 


Christian  Fellowship.  55 

We  ought  then  to  admonish  and  reprove  them, 
whenever  we  see  them  behave  in  a  manner  unsuita- 
ble to  the  relation,  which  they  bear  to  Christ ;  to 
rebuke  their  levity,  impiety  and  profaneness,  that 
we  may  restrain  them  from  making  themselves  vile ; 
to  put  them  in  remembrance  of  the  sacred  obliga- 
tions, which  they  are  under ;  and  call  their  atten- 
tion to  that  solemn  day,  when  every  work  will  be 
brought  into  judgment. 

While  they  are  under  the  immediate  government 
of  parents  or  others,  it  becomes  us,  in  the  most 
tender  and  friendly  manner,  to  give  those,  who  have 
the  care  of  them,  information  of  their  misbehaviour, 
when  it  is  gross  and  repeated,  and  appears  to  pro- 
ceed from  a  perverse  disposition.  If  Christians 
would  thus  assist  each  other  in  the  government  of 
their  families,  at  the  same  time  exhibiting  an  exam- 
ple worthy  of  their  character,  much  service  might 
be  done  to  the  rising  generation,  and  ta  the  general 
interest  of  religion. 

When  youth  have  arrived  to  competent  age,  it 
would  be  proper  that  the  church,  as  a  body,  should 
deal  with  them  for  open  immoralities,  obstinately 
persisted  in  against  more  private  admonitions  ;  un- 
less they  disavow  their  relation  to  the  church,  and 
her  authority  over  them.  In  this  case  she  may,  in 
a  formal  manner,  cut  them  off  from  among  their 
people,  and  declare  them  no  longer  under  her  care. 

7.  Our  subject  deserves  the  serious  attention  of 
the  youth. 

My  children  ;  God  in  his  good  providence,  has 
ordered  the  place  of  your  birth  and  education,  un- 
der the  light  of  the  gospel,  within  his  church,  and 
in  Christian  families.  The  most  of  you  have  been 
solemnly  dedicated  to  God  in  baptism,  and  have 
received  the  visible  seal  of  his  covenant.  See  then, 
that  you  walk  worthy  of  the  privileges  to  which 
you  are  born,  and  of  the  character  which  you  bear, 


5(5  Christian  Fellowship. 

as  God's  children,  set  apart  to  be  his.     Receive, 
with  filial  reverence  and  obedience,  the  instructions 
and  counsels  of  your  parents,  who  have  bound  them- 
selves to  God  for  your  virtuous  behaviour.     Attend 
on  the  appointed  means  of  religious  knowledge, 
converse  with  the  holy  scriptures  and  other  insti-uct- 
ive  books,  seriously  regard  the  stated  services  of 
the  sanctuary,  and  endeavour  in  the  use  of  these  ad- 
vantages, to  become  wise  to  salvation,  and  to  fur- 
nish yourselves  unto  every  good  work.     As  you 
have  been  consecrated  to  God,  live  to  him.     Be  not 
conformed  to  this  worlds  but  be  transformed  by  the 
renewing  of  your  minds.     Let  your  hearts  be  im- 
pressed with  a  sense  of  your  sinful  and  helpless  con- 
dition ;  look  to  Jesus  as  the  only  Saviour  of  a  lost 
and  guilty  world  :  go  to  God  in  his  name,  and 
humbly  implore  the  renewing  and  sanctifying  influ- 
ences of  his  holy  Spirit.     Make  an  actual  dedica- 
tion of  yourselves  to  God  through  Jesus  Christ,  de- 
liberately resolving  on  a  course  of  pure  religion,  and 
let  all  your  conversation  be  as  becomes  the  gospel. 
Keep  up  a  rdaily  correspondence  with  God  in  secret. 
Think  and  speak  of  him  with  reverence,  detesting 
and  avoiding  every  species  of  profanity.     Cease  to 
hear  the  instructions  which  cause  to  err  from  the 
words  of  knowledge.     Entertain  no  licentious  opin- 
ions, such  as  would  encourage  vice  or  pacify  the 
conscience  under  guilt.     Say  to  evil  doers,  depart 
from  us,  for  we  will  keep  the  commandments  of  our 
God.     Flee  youthful  lusts,  and  follow  after  right- 
eousness, faith,  charity,  peace,  with  them  who  call 
on  the  Lord  out  of  a  pure  heart.     And  rest  not  till 
you  have  actually  taken  the  covenant  bonds  on  your- 
selves, by  a  public  profession  of  religion,  and  have 
come  up  to  all  gospel  ordinances.     Do  not  this  rash- 
ly and  thoughtlessly,  but  humbly  and  seriously,  ia 
the  fear  of  God,  and  in  obedience  to  him.     Think 
not  that  you  have  a  right  to  live  at  large.     You  are 


Christian  Fellowship,  57 

bound  to  confess  Christ's  name  before  men,  and  to 
submit  to  the  government  of  his  church.  It  was 
foretold  by  the  prophet,  that,  when  God  should 
pour  out  his  Spirit  on  the  offspring  of  his  people, 
one  would  say,  I  am  the  Lord's,  and  another 
would  subscribe  with  his  hand  to  the  Lord.  Thus 
the  church  would  increase  by  the  accession  of  the 
young  ;  her  sons  would  come  from  far,  and  her 
daughters  be  nursed  at  her  side.  You  cannot  be 
said  to  have  fulfilled  the  obligations  of  your  baptism, 
so  long  as  you  live  in  a  careless  neglect  of  any  of  the 
ordinances  of  Christ.  There  is  reason  to  believe, 
that,  in  the  institution  of  the  supper,  Christ  had  a 
primary  regard  to  the  young,  who  were  always  the 
objects  of  his  particular  attention.  This  ordinance 
was  instituted  immediately  after  the  celebration  of 
the  passover,  which  was  a  figure  of  the  suffering 
Saviour.  In  allusion  to  that  festival,  Christ  is  call- 
ed our  passover,  sacrificed  for  us.  And  in  allu- 
sion to  the  manner  in  which  the  passover  was  eaten, 
we  are  required  to  keep  the  feast  of  the  holy  supper, 
7iot  with  the  leaven  of  malice  and  wickedness^  but 
with  the  unleavened  dread  of  sincerity  and  truths 
Now  the  special  reason  assigned  for  the  passover 
was,  that  when  children  in  time  to  come  should  in- 
qiiire^  what  mean  ye  by  this  service  ?  The  parent 
might  thence  take  occasion  to  instruct  them  how  the 
Lord  saved  his  people  from  Egypt,  Accordingly 
tthe  youth  were  to  attend  on  the  passover,  in  the  ap- 
Ipointed  place,  as  soon  as  they  were  able  to  bring  an 
offering  in  their  hand.  Now  if  the  supper  succeeds 
in  the  place  of  the  passover,  was  not  this  one  inten- 
tion of  it,  that  the  young,  on  seeing  this  service, 
might  be  led  to  inquire  what  was  meant  by  it,  and 
thus  open  the  way  for  instruction  in  the  glorious  re- 
demption by  Jesus  Christ.  Come  then,  my  chil- 
dren, attend  a  festival  appointed  for  you.  Here  be- 
old  what  your  affectionate  Saviour  has  done  and. 
H 


58  Christian  Fellowship, 

suffered  for  such  lost  and  helpless  creatures  as  you. 
Behold,  admire  and  love  ;  smite  your  breasts  and 
return  v.ith  new  sentiments  of  the  evil  of  your  sins, 
and  new  resolutions  of  future  obedience.  I^emem- 
ber  that  all  ordinances,  and  this  in  particular,  were 
instituted  as  means  of  promoting  a  holy  life  ;  and 
let  every  owe,  xuho  nameth  the  name  of  Christ,  de- 
part from  iniquity. 

8.  The  invitation  given  to  the  young  shall  now 
be  addressed  to  others.  Come,  join  yourselves  to 
the  Lord  in  a  perpetual  covenant,  which  shall  not 
be  forgotten. 

The  Son  of  God  has  come  down  from  Heaven, 
and  has  purchjlsed  a  church  with  his  own  blood. 
Here  he  offers  that  salvation  which  guilty  mortals 
heed.  He  prescribes  the  terms  on  which  it  may  be- 
come yours.  He  has  appointed  ordinances,  in  the 
use  of  which  you  may  be  made  meet  for  the  enjoy- 
ment of  it  in  Heaven.  He  has  particularly  institut- 
ed the  ordinance  of  the  supper,  to  remind  you  of  his 
dying  love,  and  the  rich  blessings  purchased  by  his 
blood.  He  has  required  your  attendance,  to  awaken 
your  remembrance  of  him,  warm  your  love  to  him, 
and  strengthen  your  faith  in  him. 

Have  you  any  sense  of  your  guilt  and  unworthi- 
ness,  and  of  his  wonderful  goodness  and  love  ?  Any 
desire  to  become  conformed  to  his  image,  attemp- 
ered to  his  gospel,  and  entitled  to  his  salvation  ? 
Any  gratitude  to  your  Divine  Benefactor  for  all 
the  great  things  which  he  has  done  and  suffered  for 
you  ?  Any  purpose  of  heart  to  honor  and  obey  your 
glorious  Redeemer  and  Lord  ?  Any  concern  to  pro- 
mote peace  and  unity  among  his  disciples,  to  excite 
and  encourage  them  to  love  and  good  works,  and  to 
advance  the  general  interest  of  his  kingdom  ?  Then 
come  and  confess  his  name,  declare  your  regard  to 
his  religion,  subscribe  with  your  own  hand  to  him, 
attend  on  the  ordinances  of  his  house,  walk  in  fel- 


Christian  Fellowships  50 

lowship  with  his  professed  disciples,  join  your  in- 
fluence to  promote  liis  cause,  and  shew  by  your  ho- 
ly conversation,  that  you  really  believe,  and  heartily 
love  the  religion  which  you  profess. 

To  conclude,  let  us  all  unite  our  endeavours  to 
make  Christ's  church  glorious.     Let  us  as  workers 

'  together  with  Christ,  and  with  one  another,  con- 
tribute  in  our  respective  places,  and  according  to 

i  our  several  abilities,  to  edify  and  enlarge  it.  Let 
us  not  content  ourselves  with  appearing  as  members 
of  the  visible  church  here  below  ;  but  be  concerned 
to  become  real  members  of  the  invisible  church  a- 
bove,  that  when  the  time  of  our  departure  is  come, 
we  may  go  to  Mount  Zion,  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  to  an  innumerable 
company  of  angels,  the  spirits  of  just  men  made 
perfect,  the  general  assembly  and  church  of  the  first 

j  born,  whose  names  are  enrolled  in  Heaven. 


SERMON  HI. 


>e4f»< 


Stedfastness  in  Religion^  recommended  in  a  Discourse 
delivered  on  the  day^  which  closed  the  Fortieth 
Year  of  the  author'^s  ministry. 


1  THESSALONIANS  iii.  8. 

For  now  we  live,  if  ye  stand  fast  in  the  Lord, 

JL  HE  stedfastness  of  a  people  in  religion,  is 
the  life  and  happiness  of  their  minister. 

This  is  the  sentiment  here  expressed — a  sentiment 
which  every  good  Minister  can  realize.  His  rela- 
tion to  his  people  commences  with  a  peculiar  re- 
gard and  friendship.  Long  acquaintance  and  un- 
interrupted harmony  with  them,  continued  labours 
for  them,  and  repeated  kindnesses  from  them,  their 
candid  acceptance  of  his  Ministry,  and  his  hope 
that  it  has  been  useful  among  them,  will  all  con- 
tribute to  strengthen  the  attachment.  When  age 
or  infirmity  shall  lead  him  to  contemplate  the  ap- 
proaching dissolution  of  his  connection,  he  will  feel 
a  new  concern,  lest  they  turn  away  from  the  truth, 
and  an  ardent  desire,  that  they  may  be  more  estab- 
lished in  the  faith,  as  they  have  been  taught.    Under 


Sted/astness  in  Religian.  61 

the  decays  of  bodily  strength,  and  in  the  prospect 
of  his  final  remove,  he  can  say,  "  Now  I  live,  if  yc 
stand  fast  in  the  Lord." 

Your  own  Minister,  my  brethren,  is  not  wholly 
a  stranger  to  such  feelings,  as  have  been  described. 
The  present  year  completes  a  century,  since  a 
religious  Society  was  formed  in  this  place.  And  this, 
day  completes  the  fortieth  year,  since  my  relation 
to  you  commenced.  My  Ministry  has  been  twice 
as  long,  as  that  of  your  first  pastor  ;  and  almost 
live  years  longer,  than  that  of  my  immediate  prede- 
cessor. The  day  reminds  us  of  the  relation  sub- 
sisting between  us  :  The  length  of  time^  which  this 
relation  has  continued,  reminds  us,  that  its  dissolu- 
tion is  at  hand. 

Your  present  attendance  in  the  house  of  God  I 
have  requested,  that  1  might  address  you,  on  some 
important  matters,  under  the  impression,  which  the 
day  will  naturally  make  on  your  minds,  as  well  a» 
my  own. 

The  substance  of  my  exhortation  will  be  that, 
ivhich  the  text  and  the  season  suggest,  "  Stand  fast 
in  the  Lord." 

I  sliall  illustrate  the  words  in  applying  them  to 
you. 

1,  Stand  fast  in  the  faith  of  the  Gospel ;  and  re- 
pel, with  indignation,  every  attempt  to  seduce  you 
from  it. 

If  you  believe  there  is  a  God  who  governs  the 
world,  and  men  are  accountable  creatures,  then  you 
believe  there  h  such  a  thing  as  religion.  And  if 
there  is  any  such  thing,  it  must  be  that  which  you 
find  in  the  GospeL  Here  every  vice  is  forbidden, 
and  every  virtue  inculcated.  Here  the  most  power- 
ful arguments  are  proposed,  and  the  most  effectual 
assistances  offered,  to  recommend  and  encourage  a 
virtuous  life.    And  here  the  most  gracious  provis- 


62  Stedfastness  in  Religion. 

ion  is  made  to  bring  the  guilty  into  a  state  of  pardon, 
and  revive  their  desponding  hopes.  Whoever, 
therefore,  makes  light  of  the  Gospel,  rejects,  in 
subbtance,  all  religion  :  He  leaves  no  ground  ou 
which  his  hope  can  securely  stand,  and  no  informa- 
tion on  which  his  faith  can  rationally  depend.  If  he 
discards  the  idea  of  religion,  he  renounces  his  ra- 
tionality, and  takes  rank  among  the  brutes.  If  he 
frames  to  himself  a  religion,  different  from  that 
taught  by  revelation,  thus  far  it  must  be  irrational 
and  absurd  ;  neither  consistent  with  the  character  of 
God,  nor  adapted  to  the  condition  of  man. 

The  honest  and  upright  man,  who  doubts  the  di- 
vinity of  the  Gospel,  will  carefully  examhie  its  evi- 
dences, and  promptly  yield  to  the  conviction  which 
they  bring.  Before  he  ventures  to  reject  the  Sav- 
iour proposed,  he  will  take  time  to  answer  this 
question,  "  To  whom  shall  I  go  ?"  What  better 
way  of  pardon  shall  1  find — what  better  system  of 
virtue  shall  I  contrive,  than  that  which  the  Gospel 
reveals  ?  The  serious  examination  of  this  question 
will  certainly  lead  him  to  a  humble  acquiescence  in 
the  christian  scheme. 

If  the  Gospel  is  divine  and  important,  unbelief 
must  involve  us  in  awful  guilt.  The  Saviour  says, 
**  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your 
sins.'V  "  Take  heed,  therefore,  lest  there  be  in  any 
of  you  an  evil  heart  of  unbelief  in  departing  from 
the  living  God  :  But  exhort  one  another  dailv,  lest 
any  be  hardened  through  the  deceitfulness  of  sin," 

This  is  a  day,  when  deism,  and  the  errors  which 
lead  to  it,  appear  more  openly  than  they  have  usual- 
ly done.  The  errors  most  remarkably  tending  to 
infidelity  are  universalism,  fatalism  and  enthusiasm. 

Univ er salts m,  or  the  denial  of  future  punishment, 
relaxes  the  morality  of  the  Gospel,  and  gives  the 
reins  to  every  last.  Fatalism^  or  the  doctrine  that 
the  vohtions  and  actions  of  men,  whether  good  or 


Stedfaslness  in  Religion,  ^^ 

bad,  arc  all  precisely  fixed  and  determined  by  an 
eternal  and  uncontroulable  necessity,  takes  away  all 
sense  of  accountableness,  and  opens  wide  tl.e  door 
to  vice  and  licentiousness.  Enthusiasm,  or  a  reli- 
ance on  imaginary  revelations,  made  either  to  our- 
selves, or  to  other  people,  supersedes  and  sets  aside 
the  revelation  which  God  has  given  us  in  the  gospel. 
Thus  they  all  eventually  lead  to,  and  usually  termi- 
nate in  total  infidelity. 

The  open,  undisguised  appearance  of  infidelity 
in  the  present  day  is  a  consequence  of  those  politi- 
cal convulsions  and  revolutions,  which  have  agitated 
the  world,  and  especially  this  part  of  it.  A  spirit 
of  liberty  awakens  inquiry,  and  emboldens  an  avow- 
al of  sentiments,  which  once  were  studiously  con- 
cealed. When  enquiry  is  roused,  it  makes  many 
useful  discoveries  :  but  it  will  often  run  to  excess. 
There  is,  in  some  minds,  a  certain  vanity,  which 
affects  to  discard  common  opinions,  in  order  to  dis- 
play a  superiority  of  genius.  Free  enquiry  is,  on 
the  whole,  favourable  to  truth  ;  but  its  first  efforts 
often  produce  temporary  errors  and  confusions. 

The  immigration  of  foreigners,  which  is  a  nat- 
ural consequence  of  our  national  prosperity,  and  of 
the  present  convulsions  in  Europe,  will  be  attend- 
ed with  real  danger  to  the  purity  of  religion.  Ma- 
ny of  these  foreigners,  being  men  of  distinguished 
education  and  fortune,  as  well  as  of  licentious  prin- 
ciples ai>d  manners,  will  introduce  and  disseminate 
among  us  the  vices  and  errors  of  their  own  coun- 
try. And  libertine  sentiments  are  so  congenial  to 
the  corruptions  of  the  heart,  so  flattering  to  human 
pride,  and  so  pleasing  to  the  natural  love  of  novelty, 
that  they  easily  gain  credit  and  prevail. 

As  this  is  a  day  of  danger,  be  watchful,  lest  you 
hear  the  instructions,  which  cause  to  err  from  the 
words  of  knowledge.  Let  your  minds  be  impress- 
ed with  a  sense  of  the  vast  importance  of  religion. 


64  Stedfastness  in  Heligion* 

Examine  and  judge  for  30urselves,  what  religion 
is.  And  see  that  its  real  temper  be  wrought  in 
your  hearts. 

When  a  new  sentiment  is  offered  to  yon,  enquire, 
"what  is  its  natural  influence — whether  it  encoura- 
ges virtue,  or  only  emboldens  vice — whether  it 
4eads  to  repentance  of  sin  and  amendment  of  life,  or 
only  pacifies  conscious  guilt — whether  it  would 
make  you  better  men,  or  rather  set  you  loose  from 
the  obligations  of  morality  ?  Never  embrace  an 
opinion,  which  would  corrupt  your  manners,  or  de- 
feat the  pure  and  benevolent  influence  of  the  gospel. 
Remember  that  religion  is  a  matter  on  which  de- 
j)ends  the  happiness  of  man  in  his  private,  and  in 
'his  social  capacity — in  the  present,  and  in  the  fu- 
ture life  ;  and  let  your  regards  to  it  be  governed,  not 
by  the  examples  and  opinions  of  men,  but  by  the 
sober  dictates  of  reason,  and  the  plain  instructions 
of  revelation. 

2.  As  you  would  stand  fast  in  the  Lord,  you  must 
maintain  a  Christian  profession.,  and  support  the 
honour  of  it  by  a  correspondent  life. 

It  is  no  uncommon  thing,  that  persons,  when  they 
■arc  called  upon  to  enter  into  the  church  of  God, 
plead  in  excuse  for  their  neglect,  that  the  members 
of  the  church  are  as  loose  and  ungodly  as  many 
others.  And  they  ask,  "  Why  should  we  join  our- 
selves to  such  a  society,  when  its  members  differ 
little,  or  nothing  from  the  men  of  the  world  ?" 

This  is,  indeed,  an  insufficient  excuse.  The  ob- 
ligations of  religion  lie  on  all,  to  whom  the  Gospel 
comes.  They  arise  not  from  a  voluntary  profession, 
but  from  the  command  of  God.  If  one  sees  cor- 
ruptions in  a  church,  this  is  not  a  reason,  why  he 
"should  turn  away  from  it,  and  leave  the  corruption* 
to  prevail ;  but  rather  a  reason  why  he  should  join 
himself  to  it  and  co-operate  with  his  brethren  to 
Tectify  what  is  amiss.     It  is,  however,  a  known  fact, 


Stedfastness  in  lieUgion,  ^B 

that  the  loose  conversation  of  professors  discredits 
religion  and  obstructs  the  growth  of  the  church. 
Christians  are  therefore  to  he  blameless,  the  sons  of 
God  without  rebuke  in  the  midst  of  a  perverse  na- 
tion, shining  as  lights  in  the  world,  and  holding 
forth  the  word  of  life. 

Walk,  my  brethren,  as  men  bound  for  another 
world — as  men  seeking  a  better  country.  If  you 
aire  absorbed  in  the  cares,  addicted  to  the  pleasures, 
and  conformed  to  the  manners  of  this  world,  will  it 
be  thought,  that  there  is  any  sincerity  in  your  pro- 
fessiion  ?  Will  not  your  example  corrupt  the  man- 
ners of  many  around  you  ?  The  Apostle  speaks — 
and  he  speaks  with  tears — concerning  some,  who 
so  walk,  that  they  are  enemies  to  the  cross  of  Christ. 

When  I  speak  to  the  professors  of  religion,  I 
J  mean  to  comprehend  all,  who,  in  any  way,  declare 
I  their  belief  of  the  Gospel ;  yea,  all  who  have  been 
consecrated  to  God.  You  ought  to  regard  your 
baptism  as  a  seal  of  your  covenant  obligations,  un- 
less you  mean  to  renounce  it.  And  if  you  renounce 
this,  what  do  you  less  than  renounce  the  Saviour  ? 
Baptism  is  into  Christ. 

The  Gospel  has  come  to  you.  You  either  be- 
lieve, or  disbelieve  it.  If  you  believe  it,  then  pro- 
fess it,  and  live  agreeably  to  it.  If  you  mean  to  re- 
ject it,  beware  lest  that  come  upon  you,  which  is 
written  in  the  prophets  ;  *'  Behold,  ye  despisers,  and 
wonder  and  perish.'* 

3.  To  stand  f^st  in  the  Lord,  is  to  maintain  the 
power  of  his  religion. 

There  arc  some,  who  have  but  a  superficial  re- 
ligion. They  are  not  willing  that  the  form  of  God- 
liness should  be  discontinued  in  the  world,  nor  do 
they  intend  to  renounce  it  themselves.  But  they 
choose  to  make  their  religion  an  easy,  pliant  thing, 
which  may  comport  with  their  interests  and  hu- 
mours, and  will  not  impose  too  great  restraints. 
I 


6w  Stciljastiiess  in  Religtoh, 

flencc  they  are  carried  about  with  divers  and  strange 
doctrines.  They  follow  every  new  sect,  hopinj^  to 
find  something;,  which  will  please  their  imagination, 
and  pacify  their  conscience.  They  are  ever  learn- 
ing, but  never  settled  in  the  belief  of  the  truth. 

There  are  some,  who  flatter  themselves,  that  it 
is  no  great  ftKitter,  what  a  man  believes,  if  he  only 
acts  agreeably  to  his  belief — that  great  strictness  in 
morals  is  not  required,  or  may  be  dispensed  with, 
where  thel*e  is  a  regular  attendance  on  forms,  and  a 
warmth  of  affection  in  devotional  exercises.  Thus 
tht)'  put  the  means  in  the  place  of  the  end. 

There  are  some  who  excuse  the  corruptions  of 
their  hearts,  and  their  acquired  habits  of  vice,  un- 
der tht^  soft  and  gentle  name  of  natural  ^esires. 
And  they  imagine,  God  will  never  condemn  them 
fof  following  those  propensities,  which  he  has  put 
in  them  as  a  part  of  their  cdnstitution.  Thus,  by 
making  their  own  lusts  and  humours,  the  standard 
by  which  to  judge  of  virtue  and  vice,  they  form  to 
themselves  a  licentious  religion,  which  tolerates 
their  iniquities  and  calms  their  fears.  They  ex- 
plain away  the  substance,  and  leave  only  the  shad- 
ow ;  and  under  this  they  sit  with  a  false  delight. 

Beware  that  you  indulge  no  such  delusive  senti- 
ments, if  religion  was  designed  to  prepare  you  for 
heavenly  happiness,  it  must  form  you  to  a  temper 
capable  of  tlwt  happiness.  As  that  consists  in  the 
enjoyment  of  God,  religion  must  transform  you  in- 
to i\\t  image  of  God. 

Observe  the  stated  exercises  of  secret  religion, 
i^uch  as  self-examination,  meditation  and  prayer. 
If  these  are  thrown  aside,  yc)U  cannot  experience  the 
real  power  of  godliness.  This  consists  in  pious  re- 
gard:, to  God,  and  fixed  resolutions  for  his  service, 
which  can  be  maintained  only  by  intercourse  with 
him,  and  converse  with  yourselves. 


Stecljastncss  in  Religion,  67 

4.  A  faithful  attendance  on  the  ordinances  of  the 

Gospel  is  implied  in  your  standing  fast  in  the  Lord. 

Thus  the  Apostle  teaches  us  :  *'  Having  liberty," 

says  he,  "  to  enter  into  the  holiest  by  the  blood  of 

Jesus,  let  us  draw  near  with  a  true  heart,  in  the  full 

assurance  of  faith — Let  us  hold  fast  the  profession 

of  our  faith  without  wavering — Let  us  consider  one 

I  another  to  provoke  unto  love  and  good  works,  not 

j  forsaking  the  assembling  of  ourselves  together." 

i      The  ordinances  which  God  has  instituted,  are 

,  highly  important,  and  cannot  be  neglected  without 

;  great  dishonour  to  him,  and  avv'fiil  danger  to  your* 

selves. 

1  Let  me  exhort  parents  to  bring  their  children  to 
baptism.  Though  of  late  there  has  been  a  great  in- 
crease of  baptisms,  still  there  are  among  us  some 
households  unbaptized. 

I  speak  now  only  to  those,  who  acknowledge  the 
right  of  infants  to  baptism  ;  for  this  is  not  a  time  to 
bring  forward  matters  of  controversy.  If  you  be- 
lieve that  baptism  is  an  institution  of  God  ;  and 
jthat,  under  the  gospel,  as  under  fornier  dispensa- 
tions of  the  covenant  of  grace,  children  are  to  be 
dedicated  to  him — if  you  recollect,  that  under  the 
patriarchal,  as  well  as  Jewish  dispensation,  the  seal 
of  God's  covenant  was  to  be  applied  to  them — if 
you  call  to  mind,  that,  in  the  first  creation  of  man, 
God  ordained  that  children  should  be  a  seed  to  him- 
self, and  made  this  ordinance  a  part  of  his  covenant 
with  Adam,  as  the  prophet  Malachi  observes  ;  you 
will  feel  yourselves  bound  to  present  your  children 
to  God,  and  to  procure  for  them  the  appointed  to- 
ken of  their  covenant  relation  to  him. 

The  prosperity  of  the  churcii  greatly  depends  on 
the  religious  education  of  children,  and  the  attend- 
ant blessing  of  God.  And  your  consecration  of 
[them  to  him,  in  his  instituted  way,  will  be  a  nieiin 


68  Stedfastness  in  ReUgion, 

of  awakening  your  attention  to  their  education,  and 
of  obtaining  his  blessing  for  them. 

It  is  with  pleasure,  that  I  have  beheld,  in  months 
past,  the  great  increase  of  communicants  at  the 
Lord's  table.  But  still  there  are  many  who  turn 
away  from  it.  Of  the  youths  few  take  a  seat  there* 
I  hope  there  are,  among  you,  my  children,  those 
who  really  reverence  the  ordinance  of  Christ's  sup- 
per. The  numbers,  which  I  often  see  sittin.sj  around, 
as  serious  spectators  of  the  solemnity,  afford  a  pleas- 
ing expectation,  that  more  will  draw  near,  and 
Christ's  table  will  be  full.  If  you  are  detained  from 
this  ordinance  by  religious  fears,  your  very  fears 
prove  your  right  to  it.  For  a  fear  of  offending 
God  by  an  unworthy  attendance,  will  not  stop  here. 
It  will  rcbtrain  you  from  offending  him  by  other  un- 
worthy conduct.  And  a  fear  thus  operating  indi- 
cates a  heart  prepared  to  draw  near  to  God. 

But  if  you  look  on  the  ordinance  with  indiffer- 
ence ;  consider  ;  it  is  an  institution  of  Christ  de- 
signed for  the  commemoration  of  his  death  ;  and 
therefore  indifference  to  it  must  involve  great  in- 
gratitude, impiety  and  guilt. 

We  wish  to  see  Christ's  church  increasing,  and 
tlie  young  subscribing  with  their  hands  to  him* 
But  we  wish,  thikt  all  wlw  name  the  name  of  Christ 
may  depart  from  iniquity,  and  walk  worthy  of  him, 
who  has  called  them  to  his  kingdom  and  glory. 

Suffer  me  also,  my  brethren,  to  call  your  atten- 
tion to  the  stated  worship  of  the  Lord's  day. 

That  social  worship  is  a  divine  appointment, 
adapted  to  the  benefit  of  civil  society,  as  well  as  to 
the  promotion  of  vital  godliness,  you  will  not  deny. 
And  yet  it  cannot  be  dissembled,  that,  in  the  pres- 
ent day,  multitudes  treat  it  with  great  indifference. 
Let  not  this  indifference  be  seen  among  you.  If 
you,  who  are  professors  of  religion,  and  heads  of 
l^milies,  neglect,  and  allow  your  children  to  neg- 


Stedfastness  in   Beligion*  6.9 

lect  the  worship  of  the  sanctuary,  it  is  natural  to 
apprehend,  that  indifference  to  this  divine  appoint- 
ment will  more  and  more  prevail ;  and,  perhaps, 
when  a  vacancy  shall  take  place  among  you — this 
event  is  not  remote — you  will  have  grown  so  re- 
gardless of  God's  v/orship,  that  his  house  will  be 
left  you  desolate.  It  would  be  painful  to  realize, 
that  the  next  generation  v/ill  come  forward  and 
grow  up  without  baptism — without  public  in- 
struction— without  regard  for  the  sabbath,  or  for 
the  bible. 

Consider  the  matter  as  it  immediately  respects 
yourselves.  Is  an  aversion  to  God's  worship  con- 
sistent with  the  temper  which  belongs  to  heaven  ? 
V/ould  not  an  attendance  upon  it  assist  you  in  your 
personal  religion,  and  in  the  education  of  your  chil- 
dren ?  Would  not  your  good  example  be  highly 
beneficial  to  those  who  are  coming  after  you  ?  Say 
one  to  another,  "  Come  and  let  us  go  up  to  the 
house  of  the  Lord  ?"  Let  your  feet  stand  within 
its  walls.  Let  it  appear  as  a  city  that  is  compact 
together,  whither  the  tribes  go  up  to  give  thanks  to 
the  name  of  the  Lord. 

5.  Your  standing  fast  in  tlie  Lord  will  much  de- 
pend on  the  maintenance  of  family  7'eligion,  If  this 
is  generally  neglected,  all  religion  will  soon  disap- 
pear. Joshua  thought  so,  when  he  said  to  the  peo- 
£le  of  Israel,  '•  If  it  seem  evil  to  you  to  serve  the 
lOrd,  choose  ye,  this  day,  whom  ye  will  serve. 
But,  as  for  me  and  my  house,  we  will  serve  the 
Lord." 

Attend,  then,  to  the  religious  education  of  your 
children,  and  afford  them  your  assistance  in  the 
I  things  whicli  concern  their  present  usefulness  and 
]  future  happiness. 

Train  them  up  to  industry  in  some  honest  calling. 
Restrain  their  irregular  propensities.  Encourage 
every  virtuous  disposition.     Furnish  them  with  the 


70  Stedfastiiess  in  Reli^ton^ 

i>ecessary  means  of  mental  improvement.  Walk 
iDefore  them  in  a  perfect  way.  Suffer  them  not  to 
jbecome  the  companions  of  fools  ;  but  teach  them  to 
associate  with  the  wise.  Maintain  social  worship 
in  yoi.T  houses,  and  require  their  orderly  attend- 
ance. This  will  facilitate  your  domestic  govern- 
ment, and  obtain  the  divine  blessing  on  your  house- 
holds. 

6.  The  Apostle  having  expressed  his  desire,  that 
the  Thessalonian  believers  should  stand  fast  in  the 
Lord,  adds  this  request,  "  The  Lord  make  you  to 
increase  and  abound  in  love  one  toxvard  another^  and 
toward  all  men^  to  the  end  he  may  establish  your 
Jiearts  unblameable  in  holiness." 

That  you  may  stand  fast  in  Christ,  you  mu^t 
cultivate  a  spirit  of  candour  and  charity,  in  opposi- 
tion to  bigotry — a  spirit  of  peace  and  humility,  in 
opposition  to  spiritual  pride,  from  whence  comes 
contention. 

Ke^^ard  religion  as  important ;  but  be  most  zeal- 
ous for  the  substance  of  it;  not  for  mere  circum- 
stances and  appendages.  Be  steady  in  your  chris- 
tian profession  ;  but  never  condemn  those  who  dif- 
fer from  you,  unless  the  difference  affects  the  foun- 
dation of  Christianity. 

Candour  and  condescension  are  essential  to  a  gos- 
pel temper  and  conduct,  and  necessary  to  the  peace 
and  edification  of  Christian  churches. 

Hitherto,  my  brethren,  you  have  maintained  ?l 
commendable  union,  I  do  not  find  that  any  con- 
troversy has  ever  existed  in  this  church,  which  has 
required  the  interposition  of  an  ecclesiastical  coun- 
cil. *'  Let  brotherly  love  continue."  Dangers] 
Jiave  attended  you  ;  but,  by  the  good  hand  of  prov- 
idence, you  have  been  safely  conducted  through 
them.  Dangers  again  may  arise  ;  but  be  at  peace 
among  yourselves,  and  the  God  of  peace  will  be 
with  you.     "  Mark  them,  who  cause  divisions  and 


Stedfdstnes^  in  ttetigidH,  71 

offences,  contrary  to  the  cloctrine  which  ye  h^vfc  re- 
ceived, iind  avoid  them ;  for  they  who  are  such 
sferve  not  the  Lord  Jesus  Christ,  biit  their  own  bel- 
Ij^,  and  with  good  words  and  fair  speeches  deceive 
the  hearts  of  the  simple." 

!  There  is  an  hypocrisy,  which,  to  serve  a  pjirty 
'(tesign,  affects  a  zeal  for  the  purity  of  the  church, 
[iThis,  as  long  as  it  can  work  secretly,  under  the  dis- 
guise of  piety,  will  produce  great  mischief.  Ex- 
cepting this,  there  is  nothing  more  dangerous  to  the 
beace  of  the  church,  than  religious  bigotry  ;  by 
jwhich  I  mean,  laying  such  unreasonable  weight  oil 
Sertain  opinions  and  forms,  as  to  exclude  from  oiir 
ifiarity  and  fellowship  all  who  dissent  from  us. 

Those  sects,  which  set  up  separate  communions, 
6  the  exclusion  of  other  Christians,  and  are  indus- 
[iidus  to  make  proselytes  from  other  churches,  that 
i;hey  may  increase  a  party  of  their  own,  are  building 
cin  a  foundation  very  different  from  that  which 
phrist  has  marked  out.  Never  patronize  and  en- 
j^ourage  any  sect  founded  on  so  harrow  a  basis — any 
iect  which  rears  up  itself  by  materials  surreptitious- 
'  }^  collected  from  other  buildings. 

To  undermine  one  christian  society  in  order  to 
)nild  up  another,  is  the  essence  of  bigotry,  as  dis- 
inguished  from  charity.  On  this  principle  few 
hristian  churches  can  exist;  for  you  will  find,  in 
lie  same  vicinity,  few  Christians  who  do  not,  in  some 
pings,  differ  from  one  another.  And  if  every  dis-' 
eement  must  cause  a  separation,  scarcely  two 
ah  walk  together.  And  we  fmd  in  fact,  that  socie- 
es,  erected  on  this  riarrow  basis,  soon  totter  and 
,11  into  ruins. 

In  this  imperfect  state  there  must  be  charity  and 
i  Ijondescension,  else  there  can  be  no  union  and  sta- 
ility  in  christian  churches. 

I  remind  you  of  these  things,    though  \q  know 
em,  and  are  established  in  the  present  trutlis.     I 


72  Stedfastness  In  Religion, 

think  it  meet,  as  long  as  I  am  in  this  tabernacle,  to 
stir  you  up  by  putting  you  in  remembrance,  know- 
ing, that  shortly  I  must  put  off'  this  tabernacle. 
And  I  desire,  that,  after  my  decease,  ye  may  be  able 
to  have  these  things  always  in  remembrance. 

The  time  here  allotted  us  is  short.  Soon  our 
days  on  earth  will  be  numbered.  Let  us  fill  them 
up  with  usefulness,  that  we  may  finish  them  with 

joy- 
When  1  look  back,  I  am  surprized  to  see  how 

soon  forty  years  have  passed  away.     The  time  which 

remains  to  me,  and  to  some  of  you,  will  scarcely 

be  perceived.     Let  us,  who  are  walking  together  in 

the  downward  path  of  life,  contemplate  our  end  and  i 

apply  our  hearts  to  wisdom. 

There  are  many  present  in  this  assembly,  who  j 
have  no  recollection  of  the  commencement  of  my  '\ 
ministry.  Their  existence  began  at  a  later  date. 
But  you  my  friends,  will  soon  find  yourselves  in 
the  list  of  the  aged.  You  already  begin  to  take  a 
share  in  the  business  of  society.  You,  perhaps, 
will  have  a  part  to  act  in  the  settlement  of  another 
minister.  May  your  hearts  be  filled  with  those  pi- 
ous sentiments  and  social  affections,  which  will  quaU 
ify  you  for  the  part  assigned  you  in  this  world,  and 
for  the  happiness  proposed  to  you  in  the  next. 

May  this  christian  society,  which  has  stood  for 
an  hundred  years,  still  stand  fast  in  the  Lord.  The 
pious  zeal  of  your  fathers  laid  a  foundation  for  the 
privileges,  which  you  here  enjoy.  See  that  you, 
with  equal  zeal,  transmit  them  to  succeeding  gene, 
rations.  May  they,  who  shall  live  an  hundred 
years  hence,  recognize  your  works  of  piety,  as  you 
do  theirs,  who  lived  an  hundred  years  ago. 

To  awaken  in  us  the  zeal  recommended,  and  to 
enforce  the  advice  offered  to  us,  we  will  take  a  view 
of  the  origin  and  progress  of  this  society,  and  of 
the  dealings  of  providence  toward  it. 


Stcdfastness  in  Religion,  73 

The  town  of  Springfield^  (of  which  this  town  re- 
mained apart  until  1774)  was  settled  from  Roxbury, 
in  the  year  1636,  just  sixteen  years  after  the  arrival 
of  ouf  fathers  at  Plymouth.  In  the  preceding  year, 
plantations  were  begun  in  Windsor,  Hartford  and 
Wethersfield,  by  adventurers  from  Dorchester^ 
Newton,  (now  called  Cambridge)  and  Watertown. 
Gov.  Winthrop,  in  his  jourucil,  says,  "  In  Octo- 
ber 1635,  about  60  men,  women  and  children,  went 
by  land  towards  Connecticut,  with  their  cows, 
heifers  and  swine,  and  after  a  tedious  and  difficult 
journey,  arrived  safe  there. — But  the  peoj)le  from 
Dorchester  who  removed  their  cattle  before  winter, 
lost  the  greatest  part  of  them.  Some,  however, 
which  came  late,  and  could  not  be  put  over  the  riv- 
er, lived  well  through  the  winter  without  any  hay. 
The  people  were  put  to  great  straits  for  want  of  pro- 
!  visions.  They  ate  malt,  grains,  and  acorns ;  and 
they  lost  near  20001  worth  of  cattle."* 

The  reason  alledged  for  these  emigrations  was, 
that  "  all  the  towns  within  the  bay  began  to  be 
much  straitened  by  their  nearness  to  one  another, 
and  by  the  great  increase  of  their  cattle." 

But  though  the  want  of  room  might  be  the  first 
motive,  a  spirit  of  enterprize  strongly  co-operated 
with  it :  For  the  emigrations  were  so  large,  that 
the  old  towns  were  thereby  exceedingly  weakened 
and  diminished.  Governor  \\  inthrop  says,  "  In 
1656,  Mr.  Hooker,  pastor  of  the  church  of  New- 
town and  the  best  of  his  congregation  went  to  Con- 
necticut ai:d  drove  thither  160  heads  of  cattle." 
And  Irom  Dorchester  Mr.  Warham  the  pastor  re- 
moved with  almost  his  whole  church,  so  that  soon 
after  we  find  the  people  in  that  Xowu  deliberating  on 
the  formation  of  a  new  church,  **  a  gTeat  part  of  the 
old  one  being  gone  to  Connecticut." 

*  At  thii  time  cattle  of  all  kinds  were  extremely  dear.  "  A  good  cow  wis 
valued  at  25  or  £30  ;  a  pair  of  oxen  at  ^40  ;  theep  at  4«/a  head. 

K 


74  Stedfustness  in  lieligion. 

The  first  planters  in  Springfield  were  no  more 
than  eight  ;«c«.  The  number  of  women  and  chil- 
dren 1  have  not  been  able  to  learn.  Their  first  in- 
tention was  to  have  settled  on  the  west  side  of  the  ' 
river,  as  did  the  adventurers  in  the  towns  below. 
Accordingly  they  began  to  build  in  the  great  mead- 
ow, at  a  place  from  timt  circumstance  denominated, 
and  still  called  House  Meadow  ;  but  on  the  friendly 
advice  of  the  natives,  that  the  place  was  subject  to 
inundations,  they  changed  their  purpose,  and  re- 
moved to  the  other  side. 

Though  they  were  few  in  number,  yet,  animat- 
ed with  a  spirit  of  piety,  they  early  provided  for  the 
settlement  of  the  Gospel  Ministry.  And  within 
one  year  after  the  plantation  began,  Mr.  Moxon, 
their  first  minister  was  with  them. 

The  people  on  Connecticut  river  generally  lived 
in  peace  with  their  Indian  neighbours.  The  town 
of  Wethersficld,  however,  in  the  second  year  af- 
ter the  settlement  began,  met  with  a  severe  blow, 
''  Sequin,  a  head  man  of  the  river  Indians,  gave  lands 
on  the  river  to  the  English,  that  he  might  sit  down 
by  them  and  be  protected.  But  when  he  came  to 
"VVethersfield  and  set  up  his  wigwam,  the  people 
drove  him  away  by  force.  Resenting  the  wrong, 
but  wanting  strength  to  revenge  it,  he  secretly  drew 
in  the  Pequots,  who  came  tip  the  river,  and  killed 
six  men  at  their  work,  and  three  women,  and  cap- 
tivated two  girls,  and  destroyed  a  horse  and  twenty 
cows."  As  this  mischief  was  in  consequence  of  a 
provocation  offered  on  the  part  of  the  English,  they, 
by  advice  from  the  governor  and  magistrates  in  Bos- 
ton, instead  of  prosecuting  a  war,  made  a  new  agree- 
ment with  the  Indians  of  the  river. 

The  people  in  Springfield  suffered  no  molestation 
from  their  Indians,  until  the  year  1675.  This  was 
a  time  of  great  calamity. 

The  famous  warrior  king  Philip,  who  had  ever 
been  an  enemy  to  the  English,  being  driven  from 


Stcdfastness  in  lieligion.  75 

his  head  quarters  at  Bristol,  then  called  Mowit  Hope^ 
came  with  his  Indians  to  the  westward  ;  and,  hav- 
ing destroyed  Brooktield,  advanced  to  the  river, 
and  excited  among  the  Indians  here  a  general  disaf- 
fection to  the  English.  The  people  in  this  and  the 
northern  towns  on  the  river,  began  to  apprehend 
danger,  and  to  put  themselves  in  a  state  of  defence. 
The  people  in  Springfield,  however,  relying  on  the 
professions  of  the  Indians,  felt  tuo  secure.  Hostil- 
ities committed  in  the  towns  above,  in  August  and 
September,  awakened  some  concern  ;  but  still  they 
did  not  fully  realize  their  danger,  until,  by  a  mes- 
sage from  ^Vi^dsor,  they  were  informed,  that  300 
of  Phihp'smen  had  joined  with  the  Springfield  In- 
dians, and  were  then  in  the  Indian  fort  on  Long  Hill, 
and  that  their  intention  was  lo  destroy  the  town. 
This  plot  was  disclosed  by  one  of  the  Windsor  In- 
dians. On  this  alarming  intelligence,  the  people 
fled  to  their  fortified  houses,  and  thus  saved  them- 
selves from  a  sjeneral  massacre. 

In  the  morning  of  the  5th  of  October,  O.  S. 
two  men,  with  an  intention  to  examine  the  truth  of 
the  information  from  Windsor,  set  out  for  the  In- 
dian fort ;  but  were  fired  upon  by  the  way  ;  one  was 
killed,  the  other  mortally  wounded.  The  confla- 
gration of  the  town  immediately  ensued,  in  which 
were  consumed  about  30  houses,  and  20  barns. 
Only  two  or  three  houses  escaped  :  These  were 
fortified.  Assistance  was  sent  from  other  towns, 
but  arrived  too  late.  Besides  the  two  men  above 
mentioned,  there  were  several  wounded,  and  one 
mortally.     One  woman  was  slain.* 

One  of  the  men  killed  in  the  morning  in  the  way 
toward  the  fort,  was  Mr.  Thomas  Miller,  from 
whom  descended  the  family  of  that  name  in  this 
parish. 

At  this  time  there  were  some  houses  in  Long- 
meadow,  and  a  number  on  this  side  of  the  river, 

•  See  Mi.  Breck '»  Century  Sarmon. 


76  Stedjastness  in  Religion,  i 

none  of  which  were  destroyed.  The  enemy's  first 
object  was  the  destruction  of  the  principal  settle- 
ment. Before  they  could  extend  their  operations^ 
succours  arrived. 

But  in  the  spring  following,  some  mischief  was 
done  on  this  side  of  the  river.  In  Cliicopee-street, 
so  called,  about  a  mile  north  of  the  meeting-house, 
the  Indians  killed  a  young  man  named  Pelatiah 
Morgan  ;  and  at  the  same  time,  captivated  a  lad, 
who  was  in  company  with  him.  The  lad  afterward 
returned. 

In  the  same  year,  by  the  best  information  I  can 
obtain,  Mr.  Abel  Leonard,  who  lived  near  the  south 
bank  of  Agavvam,  was  shot  in  his  canoe,  as  he  was 
passing  that  river.  One  of  his  descendants,  of  the 
fifth  generation,  now  dwells  on  the  same  lot. 

There  is  an  imperfect  tradition  of  others  captivat- 
ed and  slain,  of  whom  I  can  collect  no  satibfactorj'' 
account. 

Within  the  memory  of  our  aged  people,  some  of 
theliouses  here  were  fortified  and  garrisoned  ;  and 
within  about  50  years  past,  watches  were  occasion- 
ally appointed  to  patrole  our  streets,  for  fear  of  the 
enemy, 

Happy  are  we,  who  sleep  in  our  houses,  and  go 
forth  to  our  labours  in  safety,  and  have  none  to  make 
us  afraid.  | 

At  what  time  the  settlements  on  the  west  side  of 
the  river  began,  I  cannot  learn  with  exactness  ;  but 
it  was  probably  as  early  as  the  year  1660.  In  the 
space  of  39  years,  the  houses  in  that  part  of  the  town, 
■which  is  now  the  first  parish  in  Springfield,  had  in- 
creased from  perhaps  about  8  to  but  little  more  than 
SO  :  and  yet  in  1664,  which  was  11  years  before,  there 
were,  in  the  whole  town,  73  male  inhabitants.  There 
must  tnerefore  have  been  a  considerable  number  at 
that  time  in  other  parts  of  the  town. 

In  1662,  there  was  granted  to  John  Riley,  a  house- 
lotf  on  the  west  side  of  the  river,  conditioned,  that   ' 


Stedfastness  in  Religion,  77 

he  soon  erected  a  house  upon  it.  And  two  years 
after,  there  was  granted  to  Thomas  Cooper,  on  the 
south  side  of  Agawam,  a  house-lot^  located  with  re- 
lation to  a  cellar,  wluch  he  had  already  dug. 

Within  a  few  years  after  thiis,  I  find  grants  of 
house-lots  in  divers  places  ;  some  as  far  west  as  Pau- 
catuck- brook. 

In  1683  there  appears  to  have  been  a  number  of 
inhabitants  here  ;  for,  in  this  year,  on  the  18th  of 
March,  a  boat  containing  sundry  persons,  who,  oa 
the  Lord's  day,  were  returning  from  public  worship, 
was  overset  in  the  great  river,  and  three  persons 
were  drowned  ;  viz.  Reice  and  John  Bedurtha,  and, 
Lydia  the  wife  of  Joseph  Bedurtha.  Another  wo- 
man, by  the  name  of  Rodgers,  supposed  at  first  tQ 
have  been  dead,  was  restored.* 

In  the  year  1696,  which  was  60  years  after  the 
settlement  of  the  town  began,  the  inhah^itants  on  the 
west  side  of  the  river,  making  about  30  families, 
were  incorporated  into  a  distinct  parish.  In  June 
3  698  a  church  was  leathered,  and  the  Rev.  John 
Woodbridge  was  ordained  its  pastor.  He  died  in 
June  1718.  He  Avas  well  remembered  by  many 
people,  who  were  living  when  I  came  to  this  place. 
From  them  and  others  I  have  learned,  that  he  sus- 
tained an  amiable  character,  as  a  gentleman,  a  chris- 
tian and  a  minister.f 

What  was  the  growth  of  the  parish,  and  the  num- 
ber of  baptisms,  admissions  and  deaths  during  his 
ministry,  I  cannot  find  ;  for  his  records,  if  he  kept 
any,  were  lost  soon  after  his  death. 

*  The  first  names  of  planters,  on  this  side  of  the  river,  which  I  have  been 
able  to  find,  are  Riley  and  Cooper.  Soon  after  these  are  Foster,  Jones,  Petty, 
Sc*t,  Sarber,  Rogers,  Miller,  Parsons,  Morgan,  Fowler,  Leonard,  Bedurtha, 
Ely,  Bagg,  Day,  Merrick.  These  names,  most  or  all,  \\ere  here  before  the 
parish  was  incorporated.  Some  of  thesu  arc  now  extinct — some  are  numerous 
and  respectable. 

+  He  left  four  fons,  who  were  men  of  worthy  characters.  Two  of  thenft 
were  miuisterj.  One  settled  in  Soulb-Hadley;  the  other  in  a  parish  of  New- 
Haven, 


78  Stedfastness  in  JReligion, 

The  first  deacons  in  this  church,  Mess.  John  Bar- 
ber, and  Ebenezer  Parsons,  were  chosen  in  1700. 
The  former  died  in  1712,  aged  70 ;  the  latter  in 
1752,  aged  84  years.  Eight  others  have  sustained 
and  exercised  the  deacon's  office  in  this  church  ;  of 
whom  four  have  deceased.  Their  ages  were  92,  80, 
75,  and  88  years.*  Four  are  still  living,  of  vvhom 
one  is  now  87,  and  one  85  years  old.f 

In  June,  1702,  this  meeting-house  was  erected. 
It  arose  in  the  very  beginning  of  the  present  centu- 
ry. May  the  next  century,  which  is  just  at  hand, 
as  early  see  a  new  house  rising  among  you.  "  Build 
unto  God  a  sanctuary,  that  he  may  dwell  among 
you."  And  "  be  ye  all  builded  together  for  an 
habitation  to  God  through  the  Spirit." 

Ill  June,  1720,  the  Rev.  Samuel  Hopkins  was  or- 
dained the  second  pastor  of  this  church.  He  died 
in  October,  1755,  in  the  62d  year  of  his  age,  and 
S6th  of  his  Ministry.  His  character  is  well  known, 
and  his  memory  still  dear  to  the  aged.  He  was 
highly  esteemed  by  all  his  acquaintance.  J 

Within  this  parish,  which  then  included  the  whole 
tract,  now  called  West-Springlield,  there  were  bap- 
tized, during  his  ministry,  660  persons,  and  210 
admitted  to  the  Lord's  table.  Of  deaths,  I  cannot 
iind  that  he  kept  any  record.  At  the  time  of  his 
death,  there  were  about  200  families  within  the  lim- 
its of  the  original  parish.  To  this  number  it  had 
increased  in  60  years.  The  annual  increase  was  3 
families  nearly. 

In  reviewing  our  narrative,  one  thought  will  nat- 
urally strike  your  minds  ;  and  let  it  be  deeply  im- 

•  Msss,  Joseph  Ely,  John  Ely,  Samuel  Day  and  Joseph  Merrick. 

+  Mess.  Nathaniel  Atchinson,  and  Jonathan  White. 

"^  His  consort,  Mrs.  Esther  Hopkint,  daughter  of  Rev.  Timothy  Edwards, 
•f  Windsor,  died  June  1766,  aged  72  years — He  left  two  sons,  .both  now 
Jiving,  one  of  whom  is  minister  of  Hadley ;  and  ono  daughter  who  married 
10  tbe  Kon.  J.  Worthington,  Esq.  LL.  D.  and  died  Nov.  1766,  aged  36  yesti. 


Stedfastness  in  Religion,  79 

pressed  ;  that  your  fathers,  from  the  first  settlement 
of  these  towns,  and  even  of  the  country,  were  sted- 
fast  in  the  religion  of  Christ — that  in  their  deepest 
poverty  they  were  zealous  to  maintain  the  institut- 
ed worship  of  God — and  that  the  care  and  bless- 
ing of  providence  did  remarkably  attend  them. 
"  Therefore,  my  brethren,  dearly  beloved,  so  stand 
fast  m  the  Lord." 

After  the  decease  of  Mr.  Hopkins,  the  parish  was 
vacant  about  10  months.  In  March,  1756,  I  be- 
gan to  preach  with  you  ;  In  July  following  was  in- 
vited, and  on  the  25th  of  August  was  separated  to 
the  work  of  the  ministry  in  this  place. 

All  the  ministers,  who  took  a  part  in  the  solem- 
nity of  my  ordination,  are  among  the  dead  :  and 
only  two*  survive  of  those  who  constituted  the  or- 
daining council,  which  was  uncommonly  numerous. 
In  1757,  the  southern  part  of  the  original  parish 
was  erected  into  a  distinct  parish,  containing  about 
75  families.  In  September,  1762,  a  church  was 
formed,  consisting  of  Christians  of  different  denom- 
inations, who,  with  great  appearance  of  candour, 
waved  their  distinguishing  sentiments,  and  cove- 
nanted to  attend  on  the  same  ministry,  and  com- 
imime  at  the  same  table.     On  the  week  following^ 

he  Kev.  Sylvanus  Griswold  was  ordained  their  pas- 

or. 
A  little  before  the  death  of  Mr.  Hopkins,  a  num- 

er  of  inhabitants  in  the  north  part  of  the  original 

arish,  uniting  with  a  number  on  the  east  side  of 

he  great  river,  were  incorporated  into  one  parish  ; 

nd,  in  1752,  called  and  settled  the  Rev.  John  Mac- 

linstry. 
That  part  which  lies  on  the  west  side  of  the  river, 

)y  a  late  act  of  division,  is  become  a  distinct  socie- 
and  is  the  third  parish  in  this"  town.     It  has  a 

*  Rey.  Me5s.  Mackinstry,  and  Hopkiu   of  Kadlcy. 


so  Stedfastnexs  in  Religion* 

meeting-house;  but  is  destitute  of  a  minister.    We 
hope  it  will  not  long  remain  so. 

When  the  second,  or  south  parish  was  incorpora- 
ted, there  remained  in  this  about  95  families,  and 
550  souls.  Ten  years  ag-o  the  number  of  families 
was  154,  and  of  souls  897.  W  ithin  the  same  lim- 
its, the  families  are  now  171,  and  the  souls  about 
990.  Nine  families  have  lately  been  annexed  to 
this  from  the  south  parish.  The  present  number  of 
families  is  180,  and  of  souls  about  1050.  The  ave- 
rage increase  of  the  parish  lor  40  years  has  been  2 
families  a  year.  The  progress  in  the  last  10  years 
has  been  nearly  the  same,  as  in  preceding  years. 
In  this  period  the  emigrations  have  much  exceeded 
the  immigrations. 

In  the  first  20  years  of  my  ministry,  the  number 
of  deaths  was  208  ;  the  mean  number  of  souls,  I 
suppose  was  about  G70  ;  the  proportion,  something 
less  than  1  to  3.  In  the  space  of  30  years,  the  num- 
ber of  deaths  was  346  ;  the  mean  number  of  souls 
about  724  ;  the  proportion  a  little  short  of  1  to  2. 
In  the  whole  period  of  40  years,  the  number  of  deaths 
is  473  ;  the  mean  number  of  souls  772  ;  the  pro- 
portion nearly  8  to  13,  or  something  less  than  2  to  3. 
in  a  period  of  C6  years,  the  number  of  deaths  will 
probably  be  equal  to  the  number  of  souls  living  in 
the  middle  of  that  period  ;  i.  e.  about  900.* 

Of  the  470  persons,  who  have  died  in  40  years, 
140  had  arrived  to  the  i 0th  ;  111  to  the  60th;  86 
to  the  70th  ;  43  to  the  BOlh  ;  5  to  the  90th  ;  and  4 
to  the  96th  year  of  their  age.  **  If  a  man  Uve  ma- 
ny years,  and  rejoice  in  them  all ;  let  him  remem 
ber  the  days  of  darkness,  for  they  shall  be  many." 

The  baptisms  of  clnldreh,  whose  parents  were' 
members  of  this  church,  have,  in  tiie  lime  of  mf 

•  Tn  the  space  of  40  years,  59  persons  Vave  been  taken  from  among  us  by 
cssualty.  In  the  late  war,  16  I cio^gil  g  to  the  pariih  died  iii  the  ainiy,  ii  by 
6ickn(s<i  and  ^  by  the  ^woid  ot  the  enemy. 


Stedfastness  in  Religion,  €1 

tninlstr)',  been  837.  Of  these  48  have  been  bap- 
tized since  the  beginning  of  July  1795,  which  is 
little  more  than  a  year. 

Admissions  to  the  Lord's  table,  including  trans- 
fers of  relation  to  this  from  other  chu relies,  there 
have  been  290.  Besides  these,  about  80  have  join- 
ed themselves  to  the  church,  expressing  a  doubt  of 
their  meetness  for  the  Lord's  table.  This  church 
regards  all  professors,  as  complete  members,  and 
under  her  \ratch  ;  but  she  exercises  indulgence  to 
tender  consciences.  Of  the  290  communicants,  113 
have  been  admitted  in  the  last  10  years  ;  and  2>5  in 
little  more  than  a  year.  The  increase  of  the  church 
has  been  much  greater  in  the  last  10  )ears  of  my 
ministry,  than  in  any  preceding  period  of  the  same 
length.  The  increase,  since  the  June  of  the  la&t 
year,  has  been  distinguished.  The  Lord  make  you 
to  increase  more  and  more  in  numbers  and  in  good 
works. 

May  the  remaining  part  of  my  ministry  be  ren- 
dered more  useful,  than  the  past ;  and  through  your 
prayers  may  I  obtain  grace  to  fulfil  the  ministry, 
which  I  have  received  of  the  Lord  Jesus  to  testify 
the  gospel  of  Christ,  and  thus  finish  my  course 
with  joy. 

Our  relation  has  hitherto  subsisted  in  comfortable 
peace  and  friendship.  May  it  so  continue  to  the 
end. 

I  remember,  v/ith  gratitude,  many  kindnesses 
which  I  have  received  ;  and  you  have  my  ardent 
wishes  and  daily  prayers  for  your  tranquility  and 
nappiness. 

Among  the  testimonies  of  your  regard  and  be- 
Tvcvolence,  there  is  a  recent  one  for  which  you  will 
;;fxept  my  particular  thanks.  The  benefaction  to 
which  I  allude  was  so  liberal  and  seasonable,  and  so 

;  'pily  adapted  to  my  exigences,  that  it  could  not 
.;l  be  gratefully  felt.  It  was  made  with  a  cheer- 
L 


82  Stedfastncss  in  ReUgion. 

fulness  and  ardour,  which  add  much  to  its  intrinsic 
worth  ;  and  Avith  so  f^reat  unanimity,  that  I  confess 
myself  indebted  to  you  all. 

May  your  benevolence  awakefi  in  me  a  greater 
diligence  in  your  service.  May  your  union  among 
yourselves  be  preserved.  May  peace  and  wisdom 
guide  all  your  steps.  May  you  never  want  a  min- 
ister v.'ho  will  heartily  feel,  ardently  pray,  andchcer- 
ftill}'^  labour  for  you  in  the  Lord.  May  the  word 
and  spirit  of  God  never  be  removed  from  you,  nor 
from  your  seed,  nor  from  your  seed's  seed,  even 
down  to  the  latest  succession  of  our  mortal  race. 

And  now,  brethren,  I  commend  you  to  God,  and 
to  the  word  of  his  grace,  which  is  able  to  build  you 
up,  and  to  give  you  an  inheritance  among  them  vv'ho 
are  sanctified.  And  1  intreat  you  for  tlie  Lord  Je- 
sus sake,  and  fo4-  the  love  of  the  Spirit,  that  you 
strive  together  in  your  prayers  and  labours  for  the 
common  interest  of  Christ's  church,  and  for  the 
particular  interest  of  this  society.  May  my  remain- 
ing services  be  accepted  of  the  saints,  and  useful  to 
you  all.  May  I  come  to  you  with  joy,  and  with 
you  be  refreshed. 

May  tl:e  God  of  peace  be  with  you  all.   Amen, 


SERMON  IV. 


--c^e4t.»< 


God^s  Challenge  to  Infidels^  applied  in  a  Discourse 
delivered  on  a  Pubitck  Fast* 


ISAIAH  xli.  »i. 

Produce  your  cause,  saith  the  Lord,  bring  Jorth  your  strong 
reasons^  saitk  the  King  of  Jacob. 

X.  O  preserve  the  knowledge  of  true  religion, 
when  the  world  was  generally  overspread  with  igno- 
rance and  idolatry,  God  selected  a  particular  pet^ple, 
the  descendants  of  Abraham,  to  whom  he  niade 
known  himself  in  a  peculiar  manner,  and  commit- 
ted a  distinct  revelation  of  his  will.  This  revela-. 
tion  came  to  them  supported  by  miracles  and  con- 
firmed by  the  fulfilment  of  prophecies.  But  in  the 
time  of  the  prophet  Isaiah  there  were  many,  as  in 
former  times  there  had  been  some,  who,  rejecting 
the  true  God,  and  the  revelation  which  he  had  g  ven 
them,  adopted  the  idolatrous  worship  of  the  heataens 
around  them.  To  these  infidels  he  addresses  him- 
self in  the  text :  And  his  address  is  delivered  in  tj\e 
most  solemn  manner — in  the  name  of  Jehovah, 
the  King  of  Jacob.  He  calls  upon  them,  first,  to 
State  their  cause  ;  and,  then,  to  support  it  by  con- 


S4  God^s  Challenge  to  Infidels. 

vincinp;  arguments.     "  Produce  your  cause — bring* 
forth  your  strong  reasons." 

The  cause  ot"  those  ancient  infidels  was  idolatry. 
They  did  not  reject  all  ideas  of  religion.  That 
there  must  be  such  a  thing,  and  that  it  was  a  matter 
of  real  importance,  they  freely  acknowledged.  But 
whether  the  religion  taught  by  the  Jewish  revelation, 
or  the  idolatry  practised  among  the  heathens,  deserv- 
ed the  preference,  was  the  great  question.  The 
cause  of  modern  infidels,  at  least  many  of  them,  is 
absolute  irreliglon.  The  question  is  not  between 
Christianity  and  another  religion  assuming  to  be 
divine  ;  but  betv/een  Christianity  and  no  religion  at 
all. 

In  either  cause,  it  is  incumbent  on  the  unlieliev- 
er,  discarding  and  opposing  the  scripture  revelation, 
to  exhibit  some  competent  reasons. 

The  Christian,  who  receives  the  gospel  as  divine, 
ought  to  have  some  good  reasons  for  his  faith  ;  for 
a  wise  man  will  not  give  himself  up  to  the  guidance, 
nor  place  his  hope  on  the  promises  of  a  religion,  for 
which  he  can  see  no  foundation.  But  if  the  Chris- 
tian should  have  a  reason  for  his  faith  ;  the  infidel 
should  have,  at  least,  as  strong  a  reason  for  his  un- 
belief. If  it  is  weakness  to  depend  on  the  prom- 
ises of  a  religion  which  may  be  false  ;  it  is  madness 
to  challenge  the  threatenings  of  a  religion  whicli 
may  be  true.  If  in  the  former  case,  a  man  should 
be  able  to  bring  forth  his  reasons  ;  surely  in  the  lat- 
ter case  he  should  be  able  to  bring  forth  strong'  rea- 
sons, and  should  declare  them,  that  he  may  be  jus- 
tified. 

As  this  is  a  day  when  infidelity  appears  widi  un 
usual  boldness,  and  advances  with  threatening  pr 
gress,  to  the  hazard  of  our  national  freedom  an 
happiness,  as  well  as  to  the  danger  of  our  future 
salvation,  I  shall  consider  this  challenge  of  the  proph- 
et in  acconmaodation  to  those  who  reject  the  gospel 


IS- 


God's  Challenge  to  Injidds,  85 

of  Christ,  and  who  labour  to  disseminate  the  cor- 
ruptions of  inridclit)^     I  shall  shew, 

I.  That  they  wlio  oppose  the  gospel,  ought  to 
bring  forth  strong  reasons  to  justify  their  conduct. 

JJ.  What  reasons  they  must  be  able  to  produce, 
before  they  can  be  justified. 

III.  What  kind  of  reasons  they  in  fact  do  pro- 
duce, and  how  insufficient  these  reasons  are  to  vin- 
dicate their  cause. 

I.  I  shall  shew,  that  t'ney  who  oppose  the  scrip- 
ture revelation  ought  to  have  some  strong  reasons  to 
justify  their  conduct. 

It  is  agreed  that  a  christian  ought  to  believe  and 
act  rationally — that  whoever  receives  the  gospel  as 
a  revelation  from  God  should  have  some  good  rea- 
son to  believe,  that  it  really  is  such  :  For  in  a  mat- 
ter of  this  iiigh  importance,  to  believe  implicitly — 
to  act  blindly — to  follow  tradition  or  custom  with- 
out examining  whither  it  leads,  is  weak  and  child- 
ish. But  to  reject  and  oppose  revelation  blindly 
and  without  evidence  of  its  being  false,  is  equally 
childish,  and  far  more  dangerous. 

Here  is  a  book  which  professes  to  be  divine — a 
work  which  calls  itself  a  revelation  from  God,  and 
which  demands  our  attention  and  regard.  If  it  real- 
ly is,  what  it  calls  itself,  then  it  must  be  infinitely 
important :  For  the  things  which  it  contains,  relate 
to  our  happiness,  not  only  in  the  present  life,  but 
through  eternity.  And  if  a  man  should  have  good 
evidence  of  its  truth,  before  he  ventures  to  receive 
it ;  surely  he  should  have  strong  evidence  of  its  false- 
hood, before  he  presumes  to  reject  it. 

1.  The  christian  system  has  long  existed  in  the 
world,  and  is  regarded,  by  great  numbers  of  man- 
kind, and  by  multitudes  of  wise,  honest  and  virtu- 
ous men,  as  of  divine  authority.  It  therefore  ought 
not  to  be  carelessly  thrown  aside,  or  rashly  opposed ; 
but,  at  least,  to  be  treated  with  condour  and  decen- 
cy, and  examined  with  fairness  and  impartiality. 


86  God's  Challenge  to  Infidels. 

Its  general  reception  in  our  own  country,  is  nor, 
of  itself,  a  suSicient  reason  wiiy  we  should  believe  it 
to  be  true  ;  but  it  is  a  sufficient  reason,  why  we 
sliould  examine  whether  it  is  not  true.  I'o  believe 
a  religion  merely  because  others  beUeve  it,  is  in- 
deed a  weakness  ;  but  to  reject,  without  enquiry,  a 
religion  which  is  generally  revered,  discovers  an  in- 
tolerable pride  and  vanity  of  heart,  and  an  inexcusa- 
ble contempt  of  mankind. 

2.  The  religion  of  the  gospel  is  undeniably  use- 
ful and  beneficial  iii  the  present  life.  It  tends  to 
make  men  better  and  happier,  to  improve  human 
nature,  and  to  meliorate  the  condition  of  the  world. 
And  a  man  must  have  some  strong  reasons  to  justi. 
fy  him  in  opposing  such  a  religion. 

The  gospel  contains  a  pure,  uncorrupt,  perfect 
system  of  morals.  It  requires  all  those  virtues 
which  contribute  to  the  happiness,  and  condemns 
all  those  vices  which  tend  to  the  misery  of  man,  in 
his  personal,  relative  and  social  capacity.  It  in- 
joins  industry,  frugality,  temperance,  sobriety  and 
self-government  on  the  individual ;  and  justice, 
peace,  truth,  fidelity  and  benevolence  on  the  citizen 
and  the  neighbor.  It  is  manifest,  that  if  the  religion 
of  the  gospel  governed  the  world,  there  would  be  as 
much  happiness  among  men,  as  is  consistent  with  a 
iTiortal  condition  ;  and,  on  the  contrary,  if  practical 
opposition  to  this  religion  should  universally  prevail, 
all  peace,  security,  confidence  and  happiness  would 
be  banished  from  the  earth. 

The  great  use  and  design  of  civil  government  is 
to  enforce  on  men  the  same  manners,  which  the 
gospel,  in  fact,  recommends.  This  is,  therefore, 
a  mighty  aid  to  government ;  and,  if  it  only  had  its 
proper  influence,  and  produced  its  designed  effect, 
government  v,^ould  become  very  simple  and  easy — 
It  would  have  nothing  more  to  do,  than  just  to  reg- 
tilate  the  prudentials  of  society — It  would  supersede 


God^s  Challenge  to  Infidels,  87 

the  necessity  of  punishments — It  would  mightily 
contract  the  business  of  legislators  and  diminish  the 
labour  of  judges.  And  even  the  present  influence 
of  the  gospel,  where  it  is  acknowledged  and  main- 
tained, greatly  facilitates  and  strengthens  civil  gov- 
ernment, and  befriends  and  meliorates  the  condition 
of  human  society.  Let  it  once  be  exploded  ;  and 
the  state  of  mankind  will  scon  be  changed  much  for 
the  v/orse.  If  there  is  no  inherent  principle  to  gov- 
ern them,  they  must  be  held  under  restraint,  and 
kept  in  order  by  the  power  of  external  punishment. 
There  will  consequently  be  no  such  thing  as  civil 
liberty  ;  for  what  liberty  remains  to  those  who  are 
ruled  like  brutes,  or  driven  like  slaves,  by  pain  and 
terror  ?  In  proportion  as  virtuous  principle  is 
weakened,  coertion  must  be  increased  ;  and  as  the 
former  is  strengthened,  the  latter  may  be  diminished. 
Let  a  nation  assume  the  purest  republicanism, 
and  work  into  their  coj^stitution  the  most  refined 
principles  of  liberty  ;  and  then  explode  the  doctrines 
which  religion  teaches  and  the  virtues  which  it  in- 
culcates ;  and  their  fine-wrought  threads  will  be 
wiped  away  like  a  cobweb,  and  chains  will  supply 
the  place. 

Surely  then  the  infidel,  who  rejects  and  opposes 
the  gospel,  must  have  some  mighty  reasons  to  jus- 
tify his  conduct — reasons  strong  enough  to  overbal- 
ance the  peace,  safety,  liberty  and  happiness  of  men 
in  the  present  state.  But  what  can  these  reasons 
be  ?  \Vliat  mischief  can  the  gospel  do,  to  be  put  in 
balance  against  all  the  benefits,  which  men  actually 
experience  from  it  ?  If  there  were  any  doubt  con- 
cerning its  divine  authority,  yet  a  friend  to  human 
happiness  would  wish  its  credit  and  infiuence,  in  re- 
gard of  the  real  advantage  which  it  brings  to  the 
world. 

;  3.  The  man  who  believes  and  obeys  the  gospel, 
1 1  acts  on  the  safe  side  ;  all  the  risk  is  on  his  part  who 
'  I  rejects  it. 


&8  CocPs  Challenge  to  Infidels. 

This  observation  is  brought  forward,  not  as  a  con- 
clusive evidence,  that  the  gospel  is  true  ;  but  as  a 
strong  argument,  why  none  should  oppose  it,  until 
they  can  prove  it  is  not  true. 

The  gospel  instructs  us,  that  Ave  are  moral  and 
accountable  beings — that  there  is  a  future  state  of 
retribution — that  eternal  felicity  or  wretchedness 
awaits  men — that  the  way  there  marked  leads  to 
happiness,  and  the  contrary  course  terminates  in 
misery. 

If  all  this  is  true,  nothing  can  be  more  important 
than  the  gospel.  The  infidel  supposes,  all  this  to 
be  false.  The  importance  of  religion,  if  it  were 
true,  he  cannot  deny.  But  his  security  is,  that  the 
whole  system  of  the  gospel  is  fictitious — that  there 
is  no  future  retribution — and  consequently  nothing 
to  be  feared  from  a  course  of  vice. 

Now  if  the  authority  of  the  gospel  were  ever  so 
doubtful,  yet  the  christian  has  this  great  advantage, 
that  he  has  taken  the  safe  side.  If  the  gospel  should 
prove  false,  he  ultimately  suffers  nothing  by  his 
laith  :  if  it  should  prove  true,  the  infidel  is  undone 
by  his  unbelief.  At  any  rate,  the  christian  is  as  safe 
as  the  infidel  ;  for  if  there  is  no  future  state,  there 
can  be  no  distinction.  On  the  contrary  supposition, 
the  sincere  christian  only  is  safe  :  the  infidel  is  mis- 
erable. Nothing,  therefore,  can  justify  a  man  in 
rejecting  and  opposing  the  gospel,  but  absolute 
demonstration  of  its  falsehood.  And  where  is  the 
man  wlio  can  bring  against  it  such  a  strong  reason 
as  this  ?  The  christian  is  justified,  if  he  believes 
and  acts  only  on  probability.  The  infidel  cannot  be 
justified  in  acting  on  any  evidence  inferior  to  clear 
and  decisive  certainty.  If  the  former  is  weak  in 
his  faith,  the  latter  is  mad  in  his  unbelief.  If  the 
christian  ought  to  have  a  reason  why  he  believes  the 
gospel,  the  unbeliever  should  have  a  stronger  reason, 
why  he  rejects  it ;  for  the  former  risks  nothing  ;  the 
latter  hazards  every  thing. 


God^s  Challenge  to  hifidels,  69 

4.  Strong  reasons  may  be,  and  have  been  pro- 
duced to  prove  that  the  gospel  is  divme  :  The  infi- 
del, before  he  can  justify  liimself  in  opposing  it, 
must  produce  stronger  reasons  to  disprove  its  di- 
vinity. 

The  goodness  of  the  christian  scheme  is  no  incon- 
siderable argument  in  its  favour.     It  teaches  us  the 
character  and  government  of  God  ;  represents  him 
as  merciful  to  forgive  sinners  ;  points  out  a  won- 
derful way  in  which  he  exercises  his  mercy  towards 
them  ;  states  the  terms  of  our  acceptance,  and  opens 
to  our  view  glorious  prospects  beyond  this  short  life. 
It  instructs  us  in  the  duties  which  we  owe  to  God, 
to  ourselves,  and  to  one  another.     It  furnishes  us 
with  the  best  consolations  in  adversity  and  with  the 
most   animating  assistances  to  every  good  work. 
In  a  word,  it  gives  us  all  things  which  pertain  to  life 
^nd  godliness  through  the  knowledge  of  a  Saviour, 
who  has  called  us  to  glory  and  virtue.     Its  uniform 
design  and  tendency  is  to  promote  human  happiness 
— ^to  make  men  useful  to  one  another,  and  comfort- 
able to  themselves  in  this  world,  and  to  prepare 
them  for,  and  thus  assure  them  of  superior  felicity 
in  a  future  world.     An  institution  so  friendly  and 
benevolent — so  perfectly  adapted  to  the  nature  and 
condition  of  man — so  conducive  to  his  peace  and 
comfort,  hope  and  happiness,  must  have  originated 
from  a  wise  and  benevolent  Being. 

The  unity  of  its  design,  the  harmony  of  its  parts, 
the  purity  of  its  precepts,  and  the  tendency  of  its 
doctrines,  all  conspire  to  establish  its  credibility. 

The  miracles  wrought  in  favour  of  the  gospel 
prove  its  divinity.  For  it  is  certain  that  a  Being  of 
truth  and  goodness  would  not  miraculously  inter- 
pose to  support  the  cause  of  error,  fraud  and  delu- 
sion. 

That  there  was  such  a  person  as  Jesus  of  Naza- 
reth, who  called  himbelf  the  Son  of  God,  and  a 
M 


9Q  God's  C/ia/kngc  to  Infidels, 

teacher  sent  from  liitn — that  this  person  livecl  hi  a 
very  holy  manner,  took  much  pains  in  instructing 
jiuiuJ^iud,  and  performed  iTuiny  great  and  astonish- 
ing works,  such  as  were  far  beyond  the  power  of 
rniin — that  he  vohintarily  submitted  to  a  very  cruel 
kindiof  death,  and  in  a  short  time,  according  to  his 
own  prediction,  ro?e  again  from  the  dead  and  ap- 
peared to  niajiy  who  had  before  known  him,  and 
who  no^v.perfectly  recognized  him — that  this  person 
had  a  number  of  disciples  and  attendants,  who 
were  educated  under  his  cure,  and  whom  he  after- 
wards sent  forth  to  instruct  mankind  in  his  doc- 
trines, and  to  work  miracles  in  his  name — that  by 
their  preachii?g  and  miracles  the  religion  of  their 
master  iriade  a  rapid  progress,  and  obtained  an  ex- 
tensive spread  and  credit  in  the  world — that  these 
things  were  real  facts,  we  have  all  the  evidence, 
which  reason  can  demand.  A  number  of  men — no 
less  than  eight — who  w  ere  contemporary  with  Je- 
sus, and  some  of  them  his  disciples,  have  written 
narratives  of  his  life,  doctrines,  works,  death  and 
resurrection  ;  or  have  written  public  letters,  in 
which  these  things  are  acknowledged  and  illustrated. 
Their  writings  were  matters  of  immediate  and  gen- 
eral notoriety,  were  received  as  genuine  and  authen- 
tic in  the  time  when  they  appeared,  and  as  such 
have  been  lianded  along,  from  age  to  age,  do\^  n  to 
the  present  day.  In  every  age  there  are  historians 
and  others,  who  vouch  tlie  credit  and  reception  of 
these  writings,  in  the  age  in  which  they  respectively 
lived.  There  is  no  iritimation,  that  the  authors  of 
these  writings  were  ever  convicted  of  fraud  ;  nor  is 
there  any  contemporary  or  succeeding  historian, 
who  pretends  to  disprove  the  facts,  which  they  have 
asserted,  or  to  show  that  the  christian  scheme  is  a 
fiction  invented  to  impose  on  mankind.  On  the 
contrary,  the  leading  and  most  important  facts  re- 
lated in  tlie  gospel  writings,  are  acknowledged  by 


Gv(Vs  'Challenge  io  Lifidtls.  91 

other  ancient  historians.  We  have,  therefore,  all 
ttie  evidence,  which  liistory,  in  such  a  case,  could 
be  supposed  to  give  us,  that  there  was  such  a  j)er- 
son  as  Jesus  Clirist — that  he  taught  the  doctrines 
and  performed  the  works  ascribed  to  him  in  the 
New  Testament — and  that  he  had  disciples,  who, 
after  him,  preached  his  religion  and  wrought  mira- 
cles in  liis  name,  with  mighty  success.  And  if 
such  miracles  were  really  performed,  the  religion 
designed  to  be  established  by  them  is  divine. 

Add  to  this  ;  There  are  many  prophecies,  deliv- 
ered by  Jesus  and  his  apostles,  pointing  to  events, 
great  in  their  nature,  and  some  of  them,  in  human 
view,  improbable,  which  were  to  take  place  in 
times  then  future,  and  even  far  remote.  These 
prophecies  have,  from  age  to  age,  been  verined  by 
most  remarkable  completions.  The  destruction  of 
Jerusalem  by  the  Romans — the  captivity  and  diiiper- 
sion  of  the  Jews,  and  their  preservation  as  a  dis- 
tinct people  in  their  scattered  and  disorganized  con- 
dition— the  apostacy  of  a  great  part  of  the  christian 
church — the  introduction  of  idolatry  into  it — its  se- 
vere and  terrible  peisecutions — the  support  of  pure 
Christianity  in  times  of  the  greatest  ignonmce  and 
corruption — the  rise  of  an  impious  and  t}  rannical 
power  in  the  church — the  cruelty,  growth  and  long 
continuance  of  this  pov/er — the  miseries  which  it 
should  produce — its  decline  and  final  extinction — 
and  the  subsequent  revival  and  spread  of  the  pure 
religion  of  Jesus,  are  events  piuinly  ioretokl;  most 
of  them  have  actually  been  accomplished  ;  and  oth- 
ers appear  to  be  hastening  toward  a  completion. 
Such  a  remarkable  correspondence  between  the  pre- 
dictions of  the  gospel  and  the  history  of  tiie  church, 
is  a  strong  reason  why  we  should  ackno.vledge  the 
former  to  be  given  by  the  inspiritioii,  and  the  latter 
to  be  conducted  by  the  providence  of  God. 

No  false  religion  has  ever  produced  this  evidence. 
Hence  the  prophet  thus  challenges  the  v.orshippers 


92  God*s  Challenge  to  Injidcls* 

of  heathen  gods  ;  "  Produce  your  cause — bring 
forth  your  strong  reasons.  Let  them  bring  forth 
and  shew  us  wliat  shall  happen.  Let  them  shew 
the  former  things  what  they  be,  that  we  may  con- 
sider them,  and  know  the  latter  end  of  them  ;  or 
declare  us  things  to  come  hereafter,  that  we  may 
know  that  ye  are  gods  :  Yea,  do  good,  or  do  evil, 
that  we  may  be  dismayed  and  behold  it  together. 
Behold,  ye  are  of  nothing,  and  your  work  of  nought ; 
an  abomination  is  he  that  chooseth  you." 

If  the  religion  taught  m  the  scriptures  has  been 
received  by  great  multitudes  of  mankind — by  many 
of  the  wisest  and  best  of  men,  who  have  carefully 
examined  it — if  it  is  a  religion  highly  useful  to  so- 
cieties and  to  individuals — if  it  is  attended  with  no 
danger,  but  all  the  danger  lies  on  the  other  side — 
and  if  it  is  supported  by  evidences  as  strong  and 
convincing  as  the  nature  of  the  case  will  admit ; 
then  the  infidel  who  ventures  to  reject  and  oppose  it, 
must  produce  some  strong  reasons,  before  he  can 
be  justified. 

II.  What  reasons  these  must  be,  we  shall  now 
shew.  As  there  are  different  degrees  of  infidelity, 
we  shall  view  this  case  in  different  lights. 

1.  If  the  infidel  denies  all  religion,  it  concerns 
him  to  demonstrate,  that  there  is  no  divine  govern- 
ment or  agency  in  the  universe — that  men  are  not 
moral  and  accountable  creatures — and  that  there  is 
no  future  state  of  retribution.  If  these  are  his  sen- 
timents, then  let  him  give  a  rational  account  of  the 
existence  of  the  world  and  all  the  creatures  which 
he  beholds,  and  of  the  beauty,  order  and  hannony 
which  nature  presents  to  his  eyes.  If  he  says,  This 
is  not  the  work  of  a  self-existent  and  intelligent  Cre- 
ator ;  but  the  mere  effect  of  chance  ;  let  him  shew, 
that  chance  usually  works  in  this  regular  and  consis- 
tent manner.  It  is  absurd  to  say,  that  chance  works 
rationally  in  the  production  and  government  of  the 


God's  Challenge  to  Infidels.  93 

world,  if  it  is  irre  gular  in  every  things  else.  Let  hiiji 
then  support  his  theory  by  obvious  examples.  Let 
him  shew,  that  the  casual  strokes  of  a  pencil  will 
produce  a  finished  landscape — that  a  case  of  types 
thrown  do^\•n  fortuitously  will  all  stand  erect,  and 
arrange  themselves  into  a  system  of  philosophy — 
that  ink  sprinkled  at  random  on  paper  will  bring 
forth  an  epic  poem.  Let  him  shew  that  similar  ef- 
fects will  follow  a  thousand  tunes  successively  with- 
out failing  in  a  sine^le  instance.     Or, 

2.  If  he  acknowledges  that  men  are  moral  and  ac- 
countable creatures,  but  despises  the  peculiar  doc- 
trines of  the  gospel  relating  to  the  redemption  of 
mankind,  then  it  is  incumbent  on  him  to  prove  that 
we  are  in  a  state  of  moral  perfection — that  we  have 
not  offended  God — that  there  is  no  corruption  in 
our  nature  or  wickedness  in  our  practice — tliat  con- 
sequently we  stand  in  no  need  of  that  renovation  and 
pardon  which  the  gospel  pi'oposes  ;  and  that  the 
atonement  of  a  Saviour,  and  the  influence  of  divine 
grace  are  vain  and  superfluous.  For  if  we  are  mor- 
al beings,  and  have  lallen  into  depravity  and  guilt, 
then  we  are  dependant  o\\  the  grace  of  God  for  a  ti- 
tle to,  and  preparation  for  the  happiness  of  a  future 
life;  and  we  need  information,  whether  on  any 
terms  ;  and,  if  on  any,  on  what  terms  God  will  ex- 
ercise his  grace  towards  us.  If  it  is  once  admitted, 
that  we  are  moral  and  sinful  creatures,  the  instruc- 
tions, discoveries  and  promises  of  the  gospel  arc 
credible  and  important. 

If  the  rectitude,  virtue  and  innocence  of  the  hu- 
man race  are  asserted,  in  opposition  to  the  gospel, 
then  let  it  be  shewn,  whence  arise  wars  and  fightings 
among  nations  ;  and  robberies,  murders,  thefts, 
rapes  and  violences  among  citizens  ;  or  let  it  be 
fairly  proved  that  these  are  not  evils,  and  that  they 
tend  not  to  the  misery,  but  rather  to  the  happi- 
ness of  mankind.     Or, 


^  God''s  Challenge  to  Iiipdelu 

3.  If  he  rejects  the  gospel-scheme  as  faulty  or  de- 
fective— not  adapted  to  the  nature,  or  adequate  to 
the  exigencies  of  rnan,  or  not  supported  by  com- 
petent evidence  ;  let  him  produce  one  that  is  bet- 
ter— more  agreeable  to  the  divine  character — more 
suitable  to  human  wants — and  attended  with  more 
decisive  proofs  of  its  divinity. 

The  {gospel  has  come  to  meii  with  the  words  of 
eternal  life  :  Tliey  who  forsake  it,  and  call  others  to 
follow  them,  should  first  consider  whither  they  will 
go,  and  where  they  will  stop.  To  set  men  afloat, 
without  directing-  ihem  to  a  shore — to  undermine 
their  present  standing  without  leading  them  to 
safer  ground,  is  unkind  and  inhuman. 

If  any  pretend  that  there  is  a  better  religion  than 
the  gospel  teaches,  let  them  produce  it  and  submit 
it  to  a  comparison.  Let  them  come  forward  with 
their  more  perfect  scheme — with  something  that  will 
render  men  more  virtuous  and  happy — society  more 
peaceable  and  secure — government  more  easy  and 
efficacious — futurity  more  bright  and  glorious.  Un- 
til they  can  do  this,  and  this  none  ever  have  done, 
let  them,  at  least,  be  content  that  the  gospel  should 
do  all  the  good  it  can.     Or, 

4.  If  they  pretend  the  gospel  is  merely  a  human 
contrivance  ;  let  them  not  oppose  it  by  loose  decla- 
nsation,  or  unconvincing  ridicule  ;  but  bring  forth 
some  strong  and  cogent  reasons  to  disprove  its 
divinity. 

Let  them  make  it  appear,  to  the  conviction  of  a 
rational  mind,  that  there  never  was  such  a  person  as 
the  one  described  in  the  New  Testament,  under  the 
name  of  Jesus  Christ ;  or,  if  there  was  one  called 
by  that  name,  that  he  never  taught  the  doctrines,  or 
performed  the  works  ascribed  to  him  ;  that  there 
were  no  such  strange  circumstances  attending  his 
death,  and  no  such  clear  testimonies  of  his  speedy 
resurrection  as  have  been  pretended — that   there 


I 


Gc(Vs  Challenge  to  Infidels.  95 

never  were  such  men  as  we  call  the  apostles  and  dis- 
ciples of  Jesus  ;  men  who  went  about  teaching  and 
working  miracles  in  his  name,  and  who  suffered  the 
loss  of  all  things  in  support  of  his  cause  ;  but  that 
the  whole  story  which  we  have  in  the  New  Testa- 
ment, is  a  gross  forgery — an  artful  figment  and  de- 
vice. Let  them  not  think  that,  in  so  important  a 
case,  their  bare  assertions  will  be  sufficient  to  con- 
front  all  the  positive  evidence  in  favour  of  the  gos- 
pel. Let  them  bring  forth  strong  reasons.  Let 
them  shew  us,  when  this  forgery  of  the  gospel  was 
contrived,  and  by  what  means  it  so  strangely  suc- 
ceeded. Let  them  shew,  \\  hen  it  was  detected  and 
exposed ;  who  were  the  men  that  made  the  discove- 
ry, and  what  was  the  evidence  which  convinced 
them  of  the  fraud.  Let  them  produce  a  number  of 
histoiians,  living  in  the  time  and  place  of  the  trans- 
action, and  actually  concerned  in  it,  who  have  given 
an  account  of  the  detection.  Let  them  make  it  ap- 
pear that  these  historians  were  honest,  undesigning 
men,  who  sacrificed  all  their  worldly  interests  and 
prospects  in  support  of  their  narrative.  Let  them 
bring  proof,  that  the  history  of  this  important  dis- 
covery was  published  immediately,  when  the  affair 
was  fresh  in  the  minds  of  all  men  ;  has  been  renew- 
ed in  every  age  since  ;  is  handed  down  to  the  pres- 
ent time,  and  has  never  been  confuted  by  any,  or 
doubted  by  those  who  have  examined  it.  Until  in- 
fidels can  do  this,  they  have  nothing  to  put  in  bal- 
ance against  the  external  evidence,  which  accompa- 
nies the  gospel. 

~  Nothing  of  this  kind  has  ever  appeared,  and  we 
are  sure  tliat  nothing  like  it  exists.  If  it  did  exist, 
the  enemies  of  the  gospel  would  long  ago  have  pro- 
duced it  in  support  of  their  cause.  And  if  there  is 
no  historical  evidence  which  can  be  produced  to  in- 
validate that  which  often  has  been  exhibited  in  de- 
fence of  the  gospel,  the  latter  must  stand  firm  and 
unmoved.     NVe  proceed  as  was  proposed, 


95  God's  Challenge  t6  Infidels. 

III.  To  inake  some  observations  upon  the  manner 
in  which  ipilidels  oppose  the  gospel,  and  upon  the 
weakness  of  the  reasons  which  they  alledge  for  the 
rejection  of  it. 

They  will  not  meet  revelation  on  fair  ground  ; 
but  rather  play  round  its  outworks.  They  will  not 
enter  into  the  merits  of  its  cause,  or  rest  the  issue  of 
it  on  tliat  kind  and  degree  of  evidence,  which  is 
judged  competent  in  all  other  causes  ;  but  rejecting 
the  idea  of  a  revelation  as  absurd,  and  all  evidence 
in  its  favour  as  insufficient,  they  employ  misrepre- 
sentation, v;it  and  satire  to  render  the  scriptures  ri- 
diculous. They  will  not  take  them  in  a  collected 
view,  as  exhibiting  a  scheme  of  doctrinal  and  prac- 
tical religion  ;  but  selecting  particular  passages,  ex- 
pressions or  circumstances,  they  give  these  a  ludi- 
crous turn,  and  thus  endeavor  to  discredit  the 
whole. 

The  manner  in  which  the  enemies  of  revelation 
have  made  their  attacks  upon  it,  indicates  their  con- 
sciousness of  its  superior  strength.  If  reason  could 
have  stood  against  it,  this  alone  \'\^ould  have  been 
brought  to  the  charge,  and  such  contemptible  aux- 
iliaries as  ridicule  and  lampoon  would  have  been  dis- 
missed from  the  service. 

As  a  specimen  of  the  manner  in  which  infidels 
oppose  revelation,  we  will  state,  and  answer  some 
of  their  principal  objections, 

1.  Some  complain  that  there  are  obscurities  in 
scripture. — And  what  if  there  are  ? — Is  it  strange 
that  a  book,  written  so  many  ages  ago,  should 
contain  some  things  hard  to  be  understood  ?  Proph- 
ecies are,  in  their  nature,  obscure  until  they  arc 
elucidated  by  the  events.  There  are,  in  scripture, 
some  allusions  to  customs  anciently  existing,  but 
now  obsolete — hence-  certain  passages  may  be  dark 
to  a  modern  reader.  But,  tlien,  theic  is  no  duty  or 
doctrine  of  scripture,  which  is  left  doubtful ;   for 


(5ad*s  Challenge  to  InfiUek,  f^ 

nbthing  important  is  made  to  depend  on  a  single  pas- 
sage. If  one  text  cannot  be  understood,  there  are 
still  enough  which  may  ;  and  the  doctrine  or  duty 
hidden  in  the  dark  passage,  is  fully  discovered  in  a 
hundred  plain  ones.  Thus  the  wise  Author  of  this 
sacred  book  has  effectually  guarded  against  any  real 
danger  from  those  accidental  obscurities,  which 
might  take  place  in  a  course  of  ages.  If  in  reading 
the  statute  book  of  the  state,  you  should  find  a  cer- 
tain law,  or  the  preamble  to  a  particular  act,  so  ob- 
scure, that  you  were  in  doubt  of  its  true  meaning, 
would  you  thence  conclude,  that  the  whole  book 
was  a  forgery,  and  that  it  never  passed  the  authori- 
ty of  the  state  ?  This  would  be  as  reasonable,  as  to 
reject  the  bible,  because  you  now  and  then  meet 
with  a  dark  text. 

2.  The  infidel  alleges,  that  the  miracles  and 
wonders  related  in  scripture  are  incredible,  and  that 
no  evidence  can  render  them  otherwise. — But  whr 
are  they  incredible  ?  If  there  is  a  God,  certainly  his 
power  is  equal  to  all  the  works  ascribed  to  it.  It  is- 
as  easy  to  reanimate  a  dead  man,  as  to  create  a  liv- 
ing man — as  easy  to  restore  a  withered  limb,  as  to 
make  a  new  one — as  easy  to  quiet  a  storm,  as  to 
raise  one — as  easy  to  increase  a  few  small  loaves  of 
bread  into  a  competency  for  thousands  of  people,  as 
to  multiply  your  seed  into  a  plentiful  harvest — as 
easy  to  check  the  progress  of  the  sun  and  moon,  as 
to  put  them  in  motion.  In  reference  to  the  divine 
power,  there  is  nothing  difficult,  and  nothing  incred- 
ible in  any  of  the  miracles  of  scripture.  The  only 
question  is,  whether  there  is  any  reason,  why  the 
Deity  should  thus  deviate  from  the  ordinary  course 
of  his  operations.  If  there  is  such  a  reason,  then 
the  miracles  are  credible.  If  it  is  credible,  that  <t 
pod  of  infinite  goodness  should  bestow  on  his  ra- 
tional creatures  a  revelation  of  some  important  truths, 
which  otherwise  they  could  not  learn,  then  it  is  cred- 
N 


98  God's  Challenge  to  Infidels, 

ible,  that  he  would  give  them  some  kind  of  evi- 
dence to  satisfy  them  of  the  divine  authority  of  this 
revelation.  And  what  evidence  could  be  more  sol- 
emn and  deciioive  in  such  a  case,  than  miracles 
wrought  by  ihose  who  were  charged  with  the  publi- 
cation of  it  ?  The  importance  and  benevolence  of 
the  occasion  render  the  miracles  reasonable,  and  the 
power  and  wisdom  of  God  render  them  practicable. 
It  is  therefore  highly  credible  that  miracles  may  be 
wrought,  and  historical  testimony  makes  it  morally 
certain,  that  they  have  been  wrought. 

3.  The  opposers  of  the  gospel  ask  ;  if  such  ex- 
traordinary works  have  been  done,  why  have  they 
net  been  related  by  profane  historians,  so  called  ? 
Why  must  we  depend,  for  our  information,  on  chris- 
tian writers,  who  must  be  supposed  to  be  interested 
and  prejudiced  persons  ? — An  idle  question  this — 
as  if  a  relatcr  of  facts,  in  order  to  his  being  believ- 
ed, must  himself  disbelieve  the  facts,  or  the  neces- 
sary consequences  of  the  facts,  which  he  relates. 

Here  are  a  number  of  historians,  who  relate  these 
wonderful  works.  They  believed  these  works  were 
really  done  in  the  manner  which  they  have  narrated. 
They  consequently  believed  that  the  religion  there- 
by attested  was  divine.  But  must  these  historians 
be  discarded,  because  they  believed  their  own  nar- 
ration of  facts,  or  because  they  felt  the  evidence 
arising  from  these  facts  ?  Is  this  an  established  rule 
in  examining  the  credibility  of  other  histories,  to 
reject  all  those  as  false,  which  the  writers  believed 
to  be  true  ? 

But  the  truth  is,  there  are  profane  historians,  who 
mention  many  of  the  extraordinary  things  related  in 
scripture  ;  and  if  their  testimony  is  of  any  advan- 
tage, this  advantage  we  have. 

A  particular  ot)jection  has  been  raised  against  the 
Old  Testament  from  the  silence  of  profane  histori- 
ans concerning  the  changes  in  the  heavenly  bodies, 


God^s  Challenge  to  Infidels,  99 

in  the  time  of  Joshua,  and  afterward  in  tlie  reign  of 
Hezekiah,  as  they  are  related  in  the  books  of  Joshua 
and  tlie  Kings.  These  new  appearances  in  the 
heavens,  it  is  said,  had  they  been  real,  must  have 
been  so  conspicuous  as  to  be  generally  observed,  and 
so  singular  as  to  be  abundantly  recorded. 

But  it  should  be  remembered,  that  there  are  no 
profane  histories  extant,  which  were  written  so  early 
as  the  time  of  Joshua  ;  and  however  observable  the 
phenomenon  of  the  sun's  standijig  still  might  be,  no 
authentic,  cotemporary  record  of  it,  but  the  scrip- 
tural one,  could  come  down  to  us.  The  retroces- 
sion of  the  sun  in  the  time  of  Hezekiah  is  related 
not  only  in  the  second  book  of  Kings,  but  also  ia 
the  book  of  Isaiah,  who  professes  to  have  been  a 
witness  of  it.  It  was  noticed  in  Babylon,  so  that 
the  king  sent  messengers  to  Hezekiah  to  obtain  a 
more  particular  account  of  it.  Besides  ;  as  Bishop 
Patrick  in  his  commentar}^  remarks,  Herodotus,  one 
of  the  oldest  profane  historians,  Avhose  works  are 
now  ^xtant,  and  one  who  travelled  into  Syria  and 
Egypt  and  other  parts  to  collect  materials  for  his 
history,  mentions  a  tradition  in  Egypt  concerning 
some  extraordinary  motions  of  the  sun  which  had 
formerly  been  observed  in  that  country  ;  but  which 
produced  no  lasting  alteration  in  the  earth,  or  the 
river,  or  in  any  thing  else.  This  tradition  maj-  be 
supposed  to  refer  to  the  appearances  related  in  scrip- 
ture. 

4.  Deistical  writers  have  charged  the  scripture 
with  containing  many  plain  inconsistencies  and  con- 
tradictions, and  thence  have  inferred  the  doubtful 
authority  of  the  whole. 

I  know  of  no  literal  inconsistencies  in  scripture, 
of  any  consequence,  but  what  may  be,  and  have 
been  rationally  explained  and  reconciled.  Those 
which  are  pretended  lie  chiefly  in  the  historical  and 
chronological  parts  of  scripture,   so  that,  if  thc^ 


100  Bod*s  Challenge  to  Injidels. 

were  real,  no  doctrine  or  precept  is  affected  by  them. 
If  in  a  book  written  so  many  ages  ago,  and  so  often 
transcribed,  some  small  inaccuracies  have  happen- 
ed, it  is  not  strange.  The  small  slips  and  mistakes  of 
transcribers  have  never  been  thought  to  invalidate 
the  authenticity  of  other  books  :  Why  should  they 
of  this  ? 

It  is  pretended  that  the  evangelists  disagree  in  the 
accounts  which  they  give  of  Christ's  resurrection  ; 
and  this  is  an  important  article. 

But  christian  writers  have  made  it  appear,  to  the 
satisfaction  of  candid  minds,  that  these  disagree- 
ments are  only  relations  of  different  circumstances 
of  the  event,  which  were  omitted  by  one  evangelist, 
and  noticed  by  another.  The  differences,  it  they 
were  real,  do  not  at  all  affect  the  substance  of  the 
narrative.  And  if  it  were  conceded,  that  the  histo- 
rians, writing  from  their  own  recollection,  and 
from  the  information  of  spectators,  related  some 
immaterial  circumstances  differently,  the  credi- 
bility of  the  history  would  not  be  thereby  invali- 
dated. The  English  historians,  in  their  accounts 
of  the  execution  of  Charles  I,  place  the  time  of 
his  death  at  different  hours  of  the  day.  But  does 
any  man  for  this  difference,  throw  by  the  whole 
book,  or  thence  conclude,  that  there  never  was  such 
a  king  in  England  as  Charles  I ;  or  if  there  was, 
that  he  died  like  other  kings,  and  not  on  a  scaffold  ? 
Yet  such  a  conclusion  would  be  as  just,  as  a  conclu- 
sion against  the  christian  history  from  such  circum- 
stantial varieties.  It  is  not  conceded,  that  there  are 
any  inconsistencies  in  the  narratives  of  the  evangel- 
ists ;  but,  I  say,  admitting  there  were  such,  it  is 
unreasonable  thence  to  infer,  that  the  substance  of 
the  narrative  is  false. 

5.  To  Wf  aken  the  credit  of  the  gospel,  and  sub- 
vert the  faith  of  christians,  it  has  been  said,  that 
.•**  the  book  cjiUed  the  New  Testainent  Jieyer  existe^J, 


God's  Challenge  to  Idfidek.  101 

until  more  than  three  hundred  years  after  the  time, 
when  Christ  is  said  to  have  lived." 

But  this  is  a  gross  misrepresentation.  Doctor 
Mcsht;im,  a  learned  ecclesiastical  historian,  speaks 
of  it  as  a  fact  xvell  knoivriy  that  "  before  the  middle 
of  the  second  century,"  i.  e.  in  less  than  fifty  years 
after  the  apostolic  age,  *'  the  greatest  part  of  the 
books  of  i-he  New  Testament  were  read  in  every 
christian  society  throughout  the  world,  and  received 
as  a  divine  rule  of  faith  and  manners."  "  Hence  it 
Appears,"  says  he,  "  that  these  sacred  writings  were 
carefully  sepiu-ated  from  several  human  composi- 
tions on  the  same  subject,  either  by  some  of  the 
apostles  themselves,  or  by  their  disciples  and  suc- 
cessors, who  were  spread  abroad  through  all  na- 
tions." He  adds,  from  Eusebius  an  early  histori- 
an, "  We  are  assured  that  the  four  gospels  were 
collected  during  the  life  of  St.  John,  and  that  thp 
three  first  received  his  approbation."  And  he  sup- 
poses that  the  other  books  of  the  New  Testament 
were  gathered  together  at  the  same  time." 

Many  of  these  books  were  directed  to  particular 
churches,  and  carried  to  them  by  messengers  sent 
for  the  purpose.  Those  churches,  when  they  gave 
out  copies,  would  carefully  preserve  the  originals. 
Paul,  to  prevent  imposition,  subjoined  to  his  let- 
ters a  form  of  benediction  in  his  ovyn  hand-writing, 
"  which  was  the  token  in  every  letter."  Equal  care 
was  doubdess  taken  to  prove  the  genuineness  of  the 
other  sacred  writings.  He  orders  some  of  his  epis- 
tles to  be  read  in  the  churches,  and  we  may  hence 
conclude,  that  the  same  use  was  made  of  all  the 
rest.  Peter  in  his  second  epistle,  written  to  chris- 
tians in  general,  speaks  of  all  the  epistles  of  Paul  as 
well  known  to  them.  Paul  himself  alludes  to,  and 
quotes  a  passage  from  Luke's  go&pel.  Justin,  who 
wrote  but  about  forty  years  after  the  times  of  the 
apostles,  not  only  quotes  passages  from  all  the  four 


102  God's  Challenge  to  Infidels, 

gospels,  but  says,  "  A  portion  of  them  was  read 
every  Sunday  in  the  public  assemblies  of  christians." 
And  we  meet  with  quotations  from  ahnost  all  the 
books  of  the  New  Testament,  in  all  the  early  chris- 
tian writers.  It  is  certain  therefore  that  these  books 
existed,  and  were  held  in  sacred  estimation,  as  ear- 
ly as  we  have  any  accounts  relative  to  the  subject. 

The  authority  of  the  greater  part  of  these  books 
was  known  so  universally,  that  it  never  was  ques- 
tioned. 

Concerning  the  epistle  to  the  Hebrews,  that  of 
James,  the  second  of  Peter,  the  second  and  third  of 
John,  that  of  Judo,  and  the  revelation,  some  doubts 
arose;  but,  on  examination,  they  were  removed, 
and  the  books  were  admitted  into  the  canon.  But 
the  existence  of  this  temporary  hesitancy  is  a  pre- 
sumptive evidence  in  favour  of  these  and  all  the 
other  books  in  the  canon,  aait  shews  that  the  early 
christians  acted  and  judged  in  this  important  matter, 
not  with  a  rash  credulity,  but  with  a  deliberate 
caution. 

6.  Some  have  said,  that  these  books,  wliatever 
they  might  once  be,  cannot  now  be  depended  on, 
for  probably,  in  this  long  tract  of  time,  they  have 
been  essentially  corrupted. 

But  do  we,  on  the  same  supposition,  discard  all 
ancient  books  ?  Do  we  give  credit  to  none  but  mod- 
ern authors  ?  We  may  doubtless  place  more  confi- 
dence in  the  purity  of  these,  than  of  any  other  an- 
cient writings  ;  for  surely,  if  God  has  given  us  a 
revelation,  he  will  preserve  it  from  essential  corrup- 
tion. And,  indeed,  we  can  scarcely  imagine  such 
a  corruption  to  have  been  possible.  For  these 
books  were  publicly  read  in  the  churches,  and  copies 
of  them  were  soon  multiplied.  Errors  in  transcrib- 
ing would  often  happen  ;  but  on  a  collation  of  co- 
pics,  might  be  corrected.  Among  the  early  ciiris- 
tians,  there  were  sectaries,    whose  distinguishing 


God^s  Challenge  to  Infidels,  103 

tenets  were  warmly  controverted  ;  but  none  of  them 
were  ever  accused  of  corrupting  the  sacred  text  to 
carry  a  flivorite  point.  Had  any  thing  of  this  kind 
iDeen  attempted  by  one  party,  the  opposing  party 
would,  at  once,  have  observed  and  exposed  the 
fraud.  Such  a  fraud  could  not  have  succeeded  ; 
for  no  man  could  possess  himself  of  all  the  existing" 
copies ;  and  to  have  corrupted  one  or  two  only 
would  have  answered  no  purpose.  It  should  farther 
be  considered,  that  the  scriptures  are  not  written  in 
a  systematical  form,  as  a  philosopher  or  logician 
would  have  written  them,  but  in  that  free,  easy  and 
popular  manner,  which  best  conveys  instruction  to 
common  capacities.  Hence  the  great  doctrines  and 
precepts  of  religion,  instead  of  being  confined  to 
particular  places,  are  scattered  ever)^  where,  through 
the  whole  book,  and  wrought  into  almost  every 
page.  Therefore  a  designing  corrupter,  in  order 
to  accomplish  any  purpose,  must  transcribe  the  sub- 
stance, and  alter  the  contexture  of  the  whole  book. 
A  few  local  alterations  would  avail  nothing  ;  for  the 
doctrine  expunged  in  one  place,  would  still  appear 
in  a  hundred  others  ;  and  an  error  inserted  here  or 
there,  would  be  condemned  every  where  else.  And 
a  general  corruption  of  the  book  would  at  once  be- 
tray itself,  and  thus  defeat  its  own  design.  The 
idea  therefore  of  an  essential  change  macfe,  either 
by  accident  or  design,  in  this  holy  book,  is  too  il- 
liberal for  any  candid  deist  to  suggest,  and  too  ab- 
surd for  any  considerate  christian  to  admit. 

The  instances  adduced  are  sufficient  to  shew, 
what  kind  of  reasons  infidels  bring  forth  to  discred- 
it the  cause  of  revelation,  and  support  their  own. 
Whether  these  are  strong  reasons,  let  common  sense 
decide. 

And  now  let  our  hearts  rejoice  in  the  revelation 
which  God  has  given  us,  and  in  the  convincing  ev- 
idence which  attends  it. 


104  God's  Challenge  to  Infidels. 

Let  us  adore  the  goorlness  of  God,  that  our  edu- 
cation has  been  so  favorable  to  our  religious  inter- 
ests ;  and  beware  that  we  abuse  not  his  goodness  to 
the  increase  of  our  present  guilt  and  future  punish- 
ment. 

If  any  have  been  thrown  into  doubts  concerning 
the  authority  of  the  gospel,  let  them  examine  it 
with  an  open  and  honest  mind.  Your  education  io 
favour  of  Christianity  is  not,  in  itself,  a  sufficient 
ground  of  faith  :  But  see  that  you  renounce  not 
your  early  faith  without  strong  reasons.  For  it  is, 
at  least,  as  necessary  that  the  infidel  should  have  a 
reason  for  his  unbelief,  as  that  a  christian  should 
have  a  reason  for  his  hope. 

Let  not  your  faith  be  shocked  by  those  writings 
which  treat  the  scriptures  with  ridicule.  The  sub- 
ject is  in  its  nature  serious — It  demands  to  be  treat- 
ed with  gravity — It  spurns  drollery  and  humour. 
An  author,  who  attempts  to  banter  christians  out  of 
their  faith,  instead  of  enlightening  them  into  the 
truth — who  endeavors  to  ridicule  them  out  of  all  re- 
ligion, instead  of  shewing  them  a  more  excellent 
way  than  they  have  found,  is  not  worthy  of  atten- 
tion. He  writes  with  a  wicked  design.  And  they 
who  circulate  and  spread  his  writings,  are  partakers 
of  his  evil  deeds. 

You  see  the  importance  of  fi  christian  profession. 
The  gospel  has  always  had  its  enemies ;  and  in  the 
present  day,  they  are  more  numerous  and  arrogant 
than  usual.  If  these  are  bold  in  their  opposition  to 
it,  let  its  friends  be  as  bold  in  their  defence  of  it. 
You  who  believe  it  to  be  divine,  come  forward  ; 
openly  declare  your  faith  :  shew  that  you  are  not 
ashamed  of  your  religion  ;  contribute  your  influ- 
ence to  its  support  in  this  evil  day.  In  such  a  time 
neutrality  is  opposition  to  truth  ;  and  he  who  de- 
clines to  confess  Christ's  name  takes  part  with  his 
cr^mies  :  He  who  is  not  for  us,  is  against  us. 


God's  Challenge  to  Infidels,  105- 

Ye  who  are  professors  of  Christ's  gospel,  hold 
fast  the  profession  of  your  faith  without  wavering  : 
Consider  one  another  to  provoke  unto  love  and 
good  works,  not  forsaking  the  assembling  of  your- 
selves together,  but  exhorting  one  another  ;  and  so 
much  the  more,  as  ye  see  the  day  approaching. 

Among  christians  there  are  different  sects,  which 
too  often,  with  an  indiscreet  zeal,  weaken  the  com- 
mon cause  by  their  party  oppositions.  It  were  bet- 
ter, that  they  would  wave  their  smaller  differences, 
and  unite  in  promoting  that  great  interest  in  which 
they  all  are  equally  concerned. 

Ye  who  name  the  name  of  Christ,  depart  from 
iniquity,  and  be  careful  to  maintain  good  works. 
Take  heed  that  your  good  be  not  evil  spoken  of. 
Provide  things  honest  in  the  sight  of  all  men,  and 
by  well  doing  put  to  silence  the  malice  of  the  wick- 
ed, and  the  ignorance  of  the  foolish.  A  practical 
defence  of  the  gospel  is  the  best.  If  you  would 
convince  mankind,  that  your  religion  is  better  than 
any  other,  or  better  than  none  at  all ;  see  that  you 
live  better  than  the  professors  of  any  other,  at  least, 
better  than  they  who  pretend  to  have  none. 

If  you  value  the  gospel  as  a  revelation  from  God, 
do  nothing  to  weaken,  but  all  you  can  to  strengthen 
its  influence.  By  no  means  encourage  the  young, 
or  unprincipled  to  read  books  of  licentious  tenden- 
cy— books  written  with  a  design,  not  to  inform  the 
mind,  but  corrupt  the  manners — not  to  lead  men 
into  the  knowledge  of  important  truths,  but  to 
shake  their  faith  in  the  truths  which  they  have  been 
taught. 

You  will  say,  Free  inquiry  is  to  be  commended. 
It  really  is  so  :  But  licentiousness  is  to  be  avoided. 
And  if  Christianity  may  be  true,  and  is  undeniably 
good,  then  they  who  have  no  leisure  or  ability  for  a 
full  enquiry  into  its  evidences  by  reading  on  both 
sideS;  ought  not  to  be  cast  into  doubt  and  perplexity 
O 


1Q5  Oo.d's  Challevge  to  Infidels. 

by  reading  only  on  the  side  of  infidelity.  Keep  in 
iiiind  what  hub  been  obstrved,  that  a  gospel  faith 
and  practice  are,  at  any  rate,  safe.  Tlie  coritrary 
may  be  fatal.  None  therefore  s'iould  be  encouraged 
to  read  books  written  in  opposition  to  it,  but  such 
as  can  and  will  read  those  written  in  its  defence. 

If  the  question  was  only  between  Christianity  j^nd 
another  religion,    pretendinti;    to  be  divine,  there 
would  be  a  reason  for  reading  on  both  sides  ;  for  an 
honest  man  would  wish  to  know,  which  of  the  two 
had  the  best  claim  to  his  faith.      But  the  question, 
as  it  now   stands,  is  between  Christianity    and  no 
religion.     And  since  it  is  safe  to  act  on  the  belief, 
and  may  be  fatal  to  act  on  the  disbelief  of  this  reli- 
gion, there  is  not  the  same  reason,  as  in  many  other 
cases,  for  readiiig  on  both  sides.     If  you  shock  the 
faith  of  the  christian,  you  put  him  in  hazard,  with- 
out the  possibility  of  doing  him  any  good — Yoii 
may  thus  make  him  a  worse  man  ;  there  is  no  chance 
that  you  will  make  him  better — You  thus  may  de- 
stroy his  soul  ;  but  it  is  certain  you  will  not  save  it. 
If  you  attend  to  the  obvious  difference  between  the 
question  concerning  the   truth  of  the  gospel,  and 
most  other  questions  controverted  among  men,  you 
will  easily  see  the  absurdity  of  reading,  and  encour- 
aging others  to  read  licentious  books,   on  pretence 
that  men  are  bound  to  examine  both  sides  of  a  ques- 
tion.    A  man  never  ought  to  read  on  the  licentious, 
unless  he  reads  also  on  the  religious  bide  ;  for  this 
partiality  may  be  fatal  to  him.     He  may  read  on  the 
side  of  religion,  without  reading  any  thing  against 
it ;  for  this  is  safe — he  runs  no  risk. 

If  still  you  plead  for  impartiality  in  this  case,  then 
be  impartial — at  least  do  justice  to  relijjion.  If  you 
read  any  thiiig  in  opposition  to  it,  read  the  answer. 
If  you  put  into  your  neighbour's  hand  a  book  writ- 
ten to  subvert  religion,  furnish  him  also  with  a  ra- 
tional vindication  of  it :  Else  you  arc  guilty  of  the 


God''s  Ckalltngc  to  Infidels »  107 

.  ▼ery  partiality  which  you  profess  to  condemn  ;  and 
you  indulge  it  on  the  more  dangerous  .side. 

In  the  present  day,  new  evidences  arc  rising;  in 
favour  of  the  gospel.  Tiie  destruction  of  the  pa- 
paT  power  is  plainly  foretold  'v\  scripture;  and  the 
tiniti  \)f  its  end  is  ceitainly  ndrawing  near, — how 
near  it  is,  we  pretend  not  to  j^ay — It  is  also  fore- 
told that  some  of  ihose  nations  which +iad  been  the 
principal  supporters  of  that  power,  would  turn  their 
arms  against  it  and  hasten  its  downlal'I.  Are  not 
these  predictions  tending,  in  this  day,  to  their  ac- 
conipiishnient.  France,  which,  for  a  longtime,  has 
been  one  of  the  chief  defenders  of  the  papacy,  has 
now  directed  her  force  against  the  pontiff",  and  has 
reduced  him  to  a  humiliation,  from  whicii  probably 
4ke  never  will  be  fully  recovered.  And,  what  is  pe- 
<ruliarly  remarkable,  the  great  prevalence  of  infideli- 
ty, at  this  time,  when  the  evidences  of  truth  arc 
displayed  with  new  and  increasing  light,  is  most 
expressly  foretold.  When  the  vials  of  God's  wrath 
are  poured  upon  the  sun,  and  upon  the  throne  of  the 
beast,  there  is  great  distress  among  the  nations,  and 
men  gnaw  their  tongues  for  anguish  :  And  what  is 
the  consequence  ?  They  blaspheme  the  name  of 
God,  and  repent  not  of  their  deeds. 

If  infidehty  should  continue  to  uiake  progress  in 
our  favoured  country,  we  may  be  assured,  that  the 
vials  of  God's  wrath  will  discharge  iheir  dreadful 
contents  iicre,  as  well  as  elsewhere.  Let  us  then  be 
valiant  for  the  truth,  and  stand  up  for  God  against 
evil  doers.  It  is  time  to  work  for  the  Lord,  when 
men  make  void  his  law.  Let  us  repent  and  give 
glory  to  God,  that  we  may  avert  his  anger  from 
our  land  ;  or,  at  least,  may  save  our  own  souls. 


^i 


PROTESSOR  RO BISON'S  "  Proofs  of  a  Conspiracy 
mgainst  Religion  and  iyovernmtntr  hang  put  into  iny  handsi 
1  perused  \t  wUh  a  degree  oj  astonishment  ;  but,  on  the  zuhole. 
Was  constrained  to  give  it  credence.  The  moral,  religious 
and  political  state  of  a  great  part  of  Europe  had,  for  many 
years,  been  such,  as  rendered  it  credible,  that  a  conspiracy 
oj  this  kind  might  exist .  The  insidious  arts  and  incessant 
industry,  with  which  infidels  had  long  labored  to  undermine 
the  gospel,  appeared  consonant  to  the  measures  said  to  be 
adopted  by  these  conspirators.  The  Projessor  was  a  man  of 
such  high  and  extensive  celebrity  in  the  literary  morld,  that, 
j)ossessed  of  common  discretion,  he  would  not  have  risked 
his  reputation  on  the  credit  of  a  forgery,  tuhich  could,  at 
once,  be  easily  detected.  Be  referred  to  documents,  the  truth 
or  jaLity  oj  which  could  soen  he  ascertained  by  those  who 
would  take  pains  to  examine  them.  In  the  horrid  seme  of 
■wickedness,  which  he  described,  men  of  public  character  and 
literary  talents  were  deeply  implicated.  These  men,  then  liv- 
ing, were  called  by  name.  It  was  in  their  power,  and  for 
their  interest,  to  repel  the  charge  against  them,  ij  it  wire  a 
calumny.  J  he  book  had  passed  through  two  or  three  editions , 
And  no  answer,  so  far  as  I  had  heard  had  been  made  to  it. 
The  appearance  of  it  excited  a  considerable  irritation  among  a 
•particular  class  of  men.  Virulent  attacks  were  made  on  the 
private  character  of  the  Author.  But  these  attacks  were  not 
supported  by  evidence,  nor  had  they  the  least  tendency  to  in~ 
validate  his  proojs,  the  credit  of  which  depended  on  the  doc- 
iiments  ;  not  on  his  personal  character.  I  therefore  was  in- 
duced to  give  credit  to  the  narrative.  And  finding  that  many 
oj  the  nejanous  sentiments  imputed  by  Robison  to  the  socie- 
ties of  the  llluminisis  in  Europe,  were  actually  circulating 
in  America,  in  books  and  periodical  papers,  I  judged  it  my 
duty  to  guard  my  own  people  against  them,  and  to  warn  them 
of  the  dangers,  which  threatened  them  and  the  country  %  Thist 
was  attempted  in  the  Discourse^  which  JolUws* 


i 


SERMON  V. 


The  Dangers  of  the  Times  from  Infidelity  and 
Immorality* 


REVELATION,  xii.  la. 

Wo  to  the  inhabitants  of  the  earth,  and  of  the  sea  :  for  the 
Devil  IS  come  down  unto  you,  having  great  wrath,  because 
he  knozoeth  that  he  hath  but  a  short  time, 

X  HAT  there  are  evil  spirits  acting  invisiblr 
on  the  passions  and  imaginations  of  mankind,  and 
thus  producing  vice  and  misery  among  them,  is  a 
doctrine  plainly  taught  in  scripture,  and  agreeable 
to  the  sentiments  of  almost  all  nations  in  all  ages  of 
the  world. 

Among  these  spirits  there  is  a  principal  agent  and 
leader  called  the  devil  and  satan,  and  sometimes  the 
serjDent  or  dragon. 

In  the  machinery  of  the  grand  prophetic  drama 
contained  in  this  book,  these  spirits  make  a  frequent 
appearance  ;  but  they  always  are  subject  to  the  con- 
troul  of  Jesus,  the  great  head  of  the  Christian 
church. 

In  the  passage  before  us,  and  throughout  the 
iscriptures,  the  devil  is  represented  a&  maintaining  a 


110  Dmtgen  of  the  Times, 

constant  opposition  to  true  relis^ion ;  both  to  the 
power  of  it  in  the  heiirt,  and  to  the  progress  of  it  in 
the  world. 

Soon  after  the  first  human  pair  were  placed  on 
trial,  this  enemy,  by  iiis  serpentine  arts,  endeavor- 
ed to  seduce  them  from  their  aUegiaace  to  God,  ^ 
and  briiur  them  under  his  own  government;  And 
too  well  lie  succeeded  in  his  design.  They  heark- 
ened lo  his  temptation,  transgressed  God's  law,  and 
fell  under  a  sentence  of  death. 

God  was  pleased  to  re^-pite  the  offenders,  assign 
them  a  neu'  trial  and  encourage  their  hopes  by  the 
promise  of  a  Saviour,  who  should  destroy  the  works 
of  the  devil.  To  defeat  tliis  gracious  dispensatioii 
the  adversary,  from  the  beginning,  has  employed 
all  iiis  hubtilty. 

For  many  ages,  his  attempts  weie  clviefly  direct- 
ed to  the  introduction  and  support  of  idolati'i/^ 
And  tlie  idolatry  propagated  by  his  influence  has 
been  of  such  a  nature  as  to  turn  men  from  the  wor- 
ship  of  the  only  true  God  ;  or,  at  least,  to  divert 
their  faith  and  hope  from  the  promised  Mediator. 
The  imaginary  divinities,  whom  the  heathens  wor- 
shipped, were  generally  considered,  not  as  inde- 
pendent beings,  but  rather  as  intermediate  agents, 
by  whose  ministry  God  conferred  favors  on  men, 
and  by  whose  influence  they  obtained  blessings 
from  him.  Idolatry  was,  indeed,  more  gross  among 
many  of  the  vulgar,  who  paid  then'  devotions  di- 
rectly to  the  idol  or  imaginary  deity  ;  but  among  the 
more  speculative  and  philosophical,  it  was  rehned 
and  subtilized  into  a  medium  of  approaching  the 
invisible  power. 

Concerning  the  state  of  religion  befere  the  flood, 
we  have  only  a  short  and  general  account ;  and  this 
not  much  to  the  honour  oi  human  nature.  In  a  few 
generations  after  the  flood,  we  find  that  idolatry  had 
almost  overspread  the  world.      In  the  fitnaily  of 


Dangers  of  the  Times.  Ill 

Abraham  true  religion  was  restored,  and,  for  a  time, 
maintained  in  a  tolerable  degree  of  purity.  But  his 
posterity  were  niiich  corrupted  by  their  long  resi- 
dence in  Kg)  pt,  where  science  and  learning  were 
perverted  to  magic  and  superstition  ;  ai.d  soon  af- 
ter their  emigration  from  that  country,  they  discov- 
ered an  extreme  fondness  for  the  forms  and  objects 
of  devotion,  which  they  had  seen  there. 

After  their  settlement  in  Canaan,  they  frequently 
apostatized  from  the  divine  mstitutions  of  religion, 
and,  with  a  strange  infatuation,  ran  after  the  godaj 
of  the  nations  around  them. 

The  miraculous  displays  of  the  power  and  good- 
ness of  Jehovah,  and  the  solemn  ministrations  of 
his  prophets  among  them,  effected  no  more  than  a 
partial  and  temporary  reformation  ;  and  often  not  so 
much  as  this  ;  until  they  liiid  suficred  a  long  cap- 
tivity in  Babylon.  This,  though  it  did  not  extir- 
pate all  their  errors  and  iniquities,  yet  cured  them 
of  their  attachment  to  idoiatr}^ 

When  the  gospel  was  published  in  the  vrorld,  it 
met  with  violent  opposition  from  the  avarice  and 
pride  of  Jewish  rulers  and  priests,  from  the  licen- 
tiousness and  self-conceit  of  Gentile  philosophers, 
and  from  the  ignorance  and  superstition  of  the  vul- 
gar among  both  Gentiles  and  Jews. 

When  the  idolatry  of  the  pagans  was  overthrown, 
and  the  religion  of  Jesus  was  established  by  civil 
authority  in  the  Roman  empire,  various  new  cor- 
ruptions sprang  up,  which  deformed  the  beauty  and 
consumed  the  vitals  of  this  divinely  excellent  re- 
ligion. 

After  some  time,  idolatry  Avas  revived  by  the  in- 
cursions and  conquests  of  the  northern  barbarians. 
When  these  heatiien  invaders  embraced  and  profess- 
ed the  gospel,  it  was  soon  att?.cked  in  a  new  lorm. 
In  the  place  of  the  ancient  idolatry,  the  papal  super- 
stition was  introduced,  wiiich,  in  reality,  Avas  idola- 
try modiiicd  under  a  new  and  specious  name. 


112  Dangers  of  the  Times* 

The  reformation  gave  a  violent  shock  to  popery, 
which  has  ever  since  been  sickening  and  dccayinf^. 
But  the  adversary  has  never  seemed  to  be  discour- 
aged. He  opposes  the  gospel  still  ;  but  has  again 
varied  his  method  of  attack.  The  increase  of 
learning,  while  it  has  gradually  dissipated  the  clouds 
of  popery,  has  introduced  a  licentious  philosophy, 
out  of  v'hich  have  grown  deism,  materialism,  athe- 
ism, and  every  species  of  infidelity.  These  arc 
instruments,  which  long  have  been,  and  still  are 
employed  to  vitiate  the  morals,  and  subvert  the 
faith  of  those  who  profess  the  gospel. 

Thus,  from  the  beginning,  religion  has,  in  vari- 
ous ways,  been  opposed  and  resisted. 

This  opposition  the  scripture  ascribes  to  the  devil, 
the  great  adversary  of  Christ  and  men.  The  na- 
tive corruption  of  men's  hearts  opposes  the  truth  as 
it  is  in  Jesus.  "  He  that  doth  evil,  hatetli  the  light." 
But  the  tempter,  by  exciting  and  inflaming  this 
corruption,  increases  the  mischief.  Hence  the 
scripture  ascribes  to  him,  as  an  instigator  and 
prompter,  those  errors,  vices  and  abominations, 
which  are  immediately  the  works  and  actions  of 
men.  He  is  said  *'  to  enter  into  and  fill  men's 
hearts,  blind  their  minds,  and  corrupt  them  from 
the  simplicity  that  is  in  Christ."  And  on  account 
of  his  great  influence  among  the  ungodly  and  un- 
believing, he  is  called  "  the  prince  and  the  god  of 
this  world." 

Our  text  teaches  us,  that  the  power  of  satan  is 
under  divine  limitations. 

It  was  early  foretold,  that  the  promised  seed  of  the 
woman  should  "  bruise  the  serpent's  head."  They 
on  whom  God  places  his  love  are  described  as 
**  treading  the  dragon  under  their  feet."  When  the 
Saviour  appeared,  **  satan  fell  before  him  like  light- 
ning from  heaven."*  And  his  disciples  announced 
wjth  joy,  that  "the  devils  were  subject  to  them 


Dangers  of  the  Times.  113 

through  his  name."  "  By  his  word  he  commanded 
unclean  spirits,  who  were  constrained  to  obey  him." 
*'  By  his  death  lie  destroyed  him  who  had  the  power 
of  death" — "  On  the  cross  he  triumphed  over  prin- 
cipahties  and  powers" — "  By  his  resurrection  and 
ascension  he  led  captivity  captive."  Our  text  sig- 
nifies, that  when  the  devil  goes  forth  in  great  wrath, 
his  time  is  limited  and  his  power  restrained. 

And  there  are  seasons  when  he  is  under  unusual 
restraints.  What  is  said  of  the  wrath  of  man,  may 
be  said  of  the  wrath  of  satan  ;  "  This  shall  praise 
God,"  as  far  as  it  can  be  made  subservient  to  that 
end,  "  and  the  remainder  will  be  restrained." 

God  has  glorious  designs  to  accomplish  in  this 
world.  For  their  accomplishment  he  often  permits 
wicked  men  and  evil  spirits  to  act  out  their  malig- 
nant passions  ;  for  what  they  mean  for  evil,  he  can 
turn  to  good.  But  so  far  as  their  inclinations  cannot 
be  overruled  to  the  wise  purposes  of  his  govern- 
ment, he  restrains  them.  We  are  not  to  imagine, 
that  God,  for  his  own  glory  and  praise,  creates  or 
excites  the  wrath  of  men  or  of  satan  ;  for  there  is 
sometimes  more  of  this  wrath,  than  can  be  made  to 
praise  him.  There  is  a  part,  at  least,  which  must 
be  restrained.  But  he  often  turns  the  wrath  of  both 
to  the  furtherance  of  the  great  designs  of  his  Provi- 
dence :  Thus  he  displays  his  wisdom,  goodness  and 
power. 

Hence  it  follows,  that  wicked  men  and  wicked 
epirits  may  be  under  stricter  limitations  at  some 
times,  than  at  others,  according  as  the  glory  of  God 
and  the  safety  of  the  church  require.  The  church 
in  Pergamos  is  said  to  "  dwell  where  satan's  seat  is." 
And  in  the  days,  v/hen  she  suffered  persecution, 
satan  was  said  to  *'  f/tyc// there."  There  were  times 
when,  and  places  where,  satan  was  laid  under  closer 
restrictions,  than  what  he  then  felt  in  Pergamos. 
P 


114  Dangers  of  the  Times, 

The  text  leads  us  farther  to  observe,  that  when 
Satan  apprehends  himself  yoon  to  be  laid  under  spe- 
cial restraints,  he  exerts  himself  with  greater  activity 
and  rage. 

The  history  of  the  prophecy  befoi*e  us  will  illus* 
trate  this  observation. 

Saint  John  saw  in  heaven,  or  in  the  sky,  a  woman 
clotlied  with  the  sun,  crmvned  with  stars,  and  hav- 
ing the  moon  under  her  feet :  a  striking  emblem 
of  the  holiness,  beauty  and  glory  of  the  christian 
church.  TI:e  increase  of  the  church  is  expressed 
by  the  woman's  travailing  in  birth,  ready  to  be  de- 
livered. At  this  time  there  stood  before  her  a  great 
red  dragon,  waiting  to  devour  her  offspring,  as  soon 
as  it  was  born.  This  dragon  is  afterward  called  the 
serpent,  the  devil  and  satan,  who,  by  the  agency  of 
the  pagan  Roman  empire,  carried  on  a  violent  per- 
secution against  the  church.  Hence  the  dragon  is 
said  to  have  "  seven  heads  and  seven  crowns,"  in 
allusion  to  the  seven  hills  on  which  Rome  was  built, 
and  to  the  seven  forms  of  government,  \vhich  suc- 
cessively took  place  in  the  empire  '.- — and  he  is  said 
to  have  "  ten  horns,"  typifying  the  ten  kingdoms 
into  which  the  empire  was  afterward  divided.  Thus 
the  scenery  is  explahied  to  John  by  an  angel.  John 
says,  There  was  war  in  heaven  between  Michael 
and  his  angels  on  the  one  part,  and  the  dragon  and 
his  angels  on  the  other,  in  which  the  latter  were  de- 
feated and  cast  down  to  the  earth.  This  signifies 
the  long  and  severe  conflict  between  Christianity  and 
paganism,  and  the  final  victory  and  triumph  of  tlie 
former.  On  this  victory  there  was  sung  in  heaven 
an  anthem  of  praise,  importing  the  great  happiness 
which  from  this  event  resulted  to  the  church.  The 
happiness,  however,  was  neither  complete,  nor  per- 
manent. Her  enemies  were  indeed  defeated  ;  but 
they  were  not  destroyed.  For  it  is  added,  "  The 
devil  came  down  having  great  wrath."     The  rage 


( 


Dangers  of  the  Times.  115 

of  mortification  and  disappointment  prompted  him 
to  excite  new  troubles.  "  For  he  knew  iie  had  but  a 
short  time."  This  partial  overthrow  of  idolatry 
led  him  to  expect  its  total  overthrow.  Hence  he 
became  more  active  to  create  new  mischiefs,  and 
more  studious  to  devise  new  arts  for  the  subversion 
of  the  Christian  cause. 

This  prophecy  is,  by  the  best  interpreters,  sup- 
jx)sed  to  have  been  accomplished  in  the  chansje, 
which  took  place  in  the  Roman  empire,  about  300 
years  after  Christ,  when  Constantine  was  raised  to 
the  imperial  throne.  Before  this  event,  the  church, 
for  the  greater  part  of  her  time,  had  been  in  a  state 
of  persecution  and  distress.  There  were  some 
peaceful  intervals  ;  but  these  were  usually  short. 
While  the  heathen  philosophers  exercised  all  their 
wit  to  discredit,  the  heathen  emperors  employed  all 
their  power  to  suppress,  the  religion  of  the  gospel. 
In  every  persecution,  besides  vast  numbers  con- 
demned to  prison,  exile,  slavery  and  the  mines,  mul- 
titudes suffered  torture  and  death.  But  of  all  the 
persecutions,  the  last,  before  the  reign  of  Constan- 
tine, was  the  most  violent  and  severe.  Every 
method,  which  malice  and  cruelty  could  devise, 
was  taken  to  extirpate  Christianity  from  the  empire. 
Bibles  and  other  religious  books,  wherever  they 
could  be  found,  were  seized  and  committed  to  the 
flames.  Christians  were  condemned  to  death  with- 
out the  formality  of  a  trial,  and  given  up  to  general 
massacre  without  distinction  of  sex  or  age.  Hous- 
es of  worship  were  set  on  fire,  and  whole  assem- 
Wies  consumed  in  them.  The  numbers  that  perish- 
ed by  the  hand  of  violence,  by  the  fatigues  of  sla- 
very, and  by  the  miseries  of  banishment,  are  be- 
yond calculation,  or  even  conception.  The  devil, 
as  if  he  knew  his  time  was  short,  went  forth  with 
unusual  fury. 

The  time  of  deliverance  drew  near.  The  Ro- 
mans, wearied  with  a  succession  of  intolerable  ty- 


116  Da7ig€rs  of  the  Times, 

rants,  turned  their  eyes  to  Constantine,  from  wliose 
character  they  entertained  hopes  of  a  juster  and 
milder  government.  They  invited  him  to  the 
throne.  He  accepted  the  imperial  purple,  and, 
reigning  in  righteousness,  he  became  a  hiding  place 
iVoni  the  wind,  a  covert  from  the  storm,  and  the 
shadow  of  a  great  rock  in  a  weary  land.  He  pat- 
ronised the  Christian  religion,  abolished  idolatry, 
destroyed  the  images  and  banished  the  pviests  of  the 
pagan  temples,  and  protected  and  encouraged  the 
ministers  of  Christ.  Thus  satan,  whose  throne  had 
been  exalted  to  the  skies,  fell  to  the  earth,  like 
lightning  from  heaven. 

But  his  fall,  though  it  weakened  his  power,  in- 
creased his  wrath.  He  devised  new  means  of  work- 
ing mischief.  He  soon  began  to  scatter  the  poison- 
ous seeds  of  heresy,  excite  angry  disputes  and 
contentions,  and  foment  ruinous  schisms  and  di- 
visions.    Afterward  he  broupht'on  the  church  the 

o 

floods  of  northern  barbarians,  which,  he  imagined, 
would  sweep  Christianity  from  the  earth,  and  pre- 
pare it  for  the  restoration  awd  growth  of  the  ancient 
idolatry.  He,  in  some  measure,  succeeded  for  a 
time  :  But  ultimately  these  incursions  contributed 
to  the  spread  of  the  gospel ;  for  the  victorious  pa- 
gans, in  great  numbers,  emljraced  the  gospel,  and 
thus  some  rays  of  light  were  reflected  back  to  the 
dark  corners  from  whence  they  issued. 

The  voice  from  heaven  proclaims,  "  Wo  to  the 
inhabiters  of  the  earth,  for  the  devil  is  come  down> 
having  great  wrath." 

The  time  when  satan  most  vigorously  employs 
his  corrupting  and  seducing  arts,  is  usually  a  time 
of  great  perplexity  and  distress. 

I'he  time,  which  nearly  preceded  the  downfall  of 
satan,  predicted  in  the  text,  was  a  woeful  period. 
Persecution  raged  with  augmented  violence.  There 
was  no  safety  to  any  who  were  known  to  join  the 


Dangers  of  the  Times.  117 

assemblies,  or  -^vere  even  suspected  to  favour  the 
cause  of  tiie  Christians.  Such  multitudes  were 
destroxed,  and  with  such  cruel  tortures,  that  the 
malice  of  their  enemies  was  glutted  vvith  blood,  and 
the  hands  of  the  executioners  were  wearied  with 
slaughter.  And  tliough  the  fail  of  satan  gave  a 
respite  to  the  church,  yet  the  rage  of  his  disappoint- 
ment soon  excited  new  vexations  and  distresses. 
The  empire  was  embroiled  in  a  civil  war  by  the 
competitors  for  the  throne.  The  different  parties 
into  which  the  church  was  split,  as  they  alternately 
prevailed,  exercised  toward  each  other  much  of  the 
same  spirit,  though  not  all  the  same  cruelty,  as  they 
had  experienced  from  the  common  enemy.  And. 
when  these  party  animosities  subsided,  the  irruption 
of  the  barbarous  nations  spread  through  the  chris- 
tian world  such  desolations  and  miseries,  as  seldom 
had  been  known  before. 

In  the  view  of  the  calamities,  which  preceded 
the  expected  fall,  and  v/hich  followed  the  disap- 
' pointed  malice  of  the  great  dragon,  the  prophet  ex- 
claims "  Wo  to  the  inhabitants  of  the  earth  and  of 
the  sea;  for  the  devil  is  come  down  having  great 
wrath,  because  he  knoweththat  he  hath  but  a  short 
time." 

The  present  time  exhibits  a  scene  so  similar  to 
the  description  in  the  text,  t!iat  1  cannot  forbear  to 
improve  this  passage  for  the  M'arning  of  my  fellow 
christians  in  this  dangerous  period. 

Saint  John  foretells,  that  satan  will  be  bound  and 
imprisoned  for  a  thousand  yc^ars,  and  no  more  go 
forth  to  deceive  the  nations,  until  that  time  is  expir- 
ed. The  calculations  of  the  learned,  and  the  as- 
pects of  providence  may  lead  us  to  apprehend  that 
this  important  period  is  hastening  on.  If,  in  the 
age  of  Constantine,  the  devil  knew  that  he  had  but 
a  short  time,  he  must  now  know,  that  his  time  is 
much  shorter.     If  the  diminution  of  his  dominion, 


118  Dangers  of  the  Times. 

when  he  fell  to  the  earth,  awakened  his  wrath  ;  how 
great  will  be  his  rage,  when  he  sees  tliat  he  is  soon 
to  lose  his  dominion  and  to  be  cast  into  the  bottom- 
less pit  ?  If  the  restraint  of  his  power  and  the  limi- 
tation of  his  season  for  mischief  increase  his  efforts, 
he  will  not  be  indolent  at  such  a  time  as  this,  when 
his  power  is  tending  to  its  exit.  And,  indeed,  if 
we  look  on  the  state  of  the  world,  we  see  evidence 
enough,  that  he  is  gone  forth  having  great  wrath  ; 
and  by  the  vigour  of  his  efforts  and  the  variety  of 
his  arts,  one  would  imagine,  that  he  apprehended 
his  time  was  short. 

I  beg  your  candour  and  patience,  while  I  give 
you  a  brief  view  of  our  dangers,  and  point  out  the 
clwiies,  which  the  aspect  of  the  times  urges  upon  us. 

In  these  American  States,  there  has,  for  many 
years,  and  more  especially  since  our  late  revolution, 
been  a  visible  tendency  to  infidelity,  and  an  observ- 
'  able  growth  of  impiety  and  immorality.  Family 
religion  is  falling  into  disuse  ;  the  ancient  strict  ob- 
servance of  the  sabbath  is  mightily  relaxed  ;  social 
worship  in  the  church,  as  well  as  in  the  family,  is 
sinking  into  neglect,  not  to  say,  contempt ;  a  public 
profession  of  religion  is  by  few  made  a  matter  of 
conscience  ;  and,  in  most  places,  the  number  of 
open  professors  is  by  much  the  smaller  part  of  the 
community.  Many,  who  choose  to  treat  the  gos- 
pel with  civility,  decline  to  take  upon  them  the 
character  of  its  friends.  A  sense  of  decency  and 
propriety  may  restrain  them  from  insulting  it ;  but 
tliey  have  not  that  regard  to  its  interest  which  should 
excite  them  to  defend  it.  In  this  stafe  of  general 
indifference,  the  barriers  against  infidelity  are  fallen 
down,  and  the  way  is  open  for  its  swift  and  easy 
progress.  And  probably  there  never  was  a  time, 
when  more  pains  were  taken,  or  taken  M'ith  greater 
success,  to  extend  its  baneful  influence,  than  at  the 
present  day. 


Dangers  of  the  Times,  119 

The  increased  advantages  of  education  have  dif- 
fused a  taste  for  reading ;  and  the  interesting  events 
of  the  times  liave  awakened  a  spirit  of  enquiry. 
Thus  a  door  is  opened  for  literary  and  moral  im- 
provements ;  or  for  a  corruption  of  sentiments  and 
manners,  according  to  the  means  v/hich  are  applied. 
And  many,  distinguished  by  learning  and  genius, 
who  ought  to  have  consecrated  tlieir  superior  talents 
to  the  formei'  ol^ject,  have  prostituted  them  to  the 
latter.  And  the  natural  depravity  of  tlie  human 
heart  has  favoured  their  success.  Books  of  the 
most  licentious  tendency  have  been  multiplied  with- 
out bounds,  and  circulated  widiout  modest)'. 
Social  libraries  which  in  themselves  are  useful  insti- 
tutions, have,  in  too  many  instances,  admitted 
books  of  this  kind  ;  and  thus  become  the  vehicles 
of  corruption  and  inlidelity.  Hence  the  young  and 
unprincipled  have  imbibed  a  poison  without  an  anti- 
dote. 

No  pains  have  been  spared  to  banish  the  fear  of 
future  punishment,  and  to  take  off  from  men's  minds 
that  awful  restraint  Irom  vice.  The  doctrine  of 
happiness  for  all  men,  without  distinction  of  cliar- 
actcrs,  has  been  industriously  propagateti  ;  but  on 
grounds  so  heterogeneous  and  incompatible,  that  one 
scheme  subverts  another ;  and  yet  there  are  those 
who  admire  them  all ;  not  because  cither  of  them  is 
convincing  to  reason,  but  because  all  arc  pleasing 
to  their  lusts,  and  flattering  to  their  hopes. 

Direct  attacks  are  made  on  the  bible,  not  in  a 
way  of  candid  reason  and  fair  discussion  ;  but  in  a 
way  of  indecent  ridicule  and  malignant  satire. 
i  Thus  many  uninstructed  minds  are  prejudiced 
I  against  revelation  before  they  have  examined  it,  and 
fortified  against  the  means  of  conviction  before  they 
are  applied. 

The  singular  prosperity  of  this  country,  for  some 
years  past,  has  contributed  not  a  little  to  a  corrup- 


120  jbanirers  of  the  Times, 

tion  of  sentiments  and  manners.  Certain  peculiar 
circumstances,  perhaps  unavoidable,  have  encour- 
aged schemes  of  speculation.  And  the  arts  of  spec- 
ulatloa  very  soon  degenerated  into  tricks  of  fraud 
to  acquire  property  without  earning  it,  and  to  swin- 
dle money  from  the  unsuspecting  w^ithout  giving  an 
equivalent.  The  prosi)ect  of  growing  riuh  in  a  day, 
and  of  making  a  fortune  at  a  stroke,  has  led  many 
to  despise  the  sober  paths  of  regular  industry  and 
honorable  commerce. 

'I'he  great  accession  of  foreigners  has  had  a  most 
unfriendly  effect  on  the  religion  of  the  country. 
Many  of  these  are  men  of  fortune,  learning  and 
address,  but  of  licentious  principles  and  dissolute 
morals.  Their  distinction  gives  them  ability,  and 
their  licentiousness  gives  them  a  disposition,  to 
spread  among  our  citizens  the  corruptions  which 
they  brought  from  their  native  soil.  And  some  of 
them  are  doubtless  emissaries  sent  hither  for  this 
nefarious  purpose. 

The  long  and  wide-spread  war  in  Europe,  the 
changes  which  have  there  taken  place,  the  efl'ects 
which  these  changes  have  had  on  religion  and  mor- 
als, and  the  probability  that  we  may  soon  be  deep- 
ly involved  in  the  common  calamity,  all  conspire  to 
increase  our  dan^i^er. 

France  is  filled  with  atheists.     At  least  the  gov- 
erning and  influential  men  in  the  nation  are   openly 
of  this  character.     And  their  morals  are  consenta- 
neous to  their  principles.     As   they  are  extending  ; 
their   conquests,    they   will  doubtless  disseminate  | 
their  abominable  principles,  which  other  nations,  , 
unless  the  hatred  of  a  conquering  foe  should  be  their  j 
guard,  are  but  too  well  prepared  to  receive.     Inii-  j 
delity,  for  some  years,  has  been  gaining  ground  in 
most  parts  of  Europe.     It  liad  overspread  France 
before  her  late  revolution.     Among  the  people  of 
high  distinction,  there  v/ere  i^Wy  who,  in  companies 


Dangers  of  the  Times.  121 

tv'here  restraint  was  removed,  did  not  laugh  at  reli- 
gion. The  revolution  has  made  a  change  in  the 
visible  appearance  rather  than  in  the  real  state  of 
religion  in  that  nation.  Revolutions  in  other  na- 
tions may  perhaps  be  followed  with  similar  coose- 
quences.  The  war  seems  likely  to  continue  ;  and 
from  its  past,  we  have  reason  to  fear,  what  may  be 
its  future  effects. 

An  awful  conspiracy  against  religion  has  lately 
been  detected,  and  proved  by  documents,  which 
appear  authentic  and  uncontrovertible.  Of  this  an 
account  has  been  published  by  Mr.  John  Robison, 
Professor  of  Natural  Philosophy,  and  Secretary  to 
the  Royal  Society  of  Edinburgh.  By  original  pa- 
pers and  correspondencies,  which,  by  various 
means,  have  fallen  into  his  hands,  he  makes  it  evi- 
dent, that  there  has  existed  a  combination  among 
certain  societies,  which  are  become  numerous  and 
widely  dispersed,  "  to  root  out  all  the  religious 
establishments,  and  to  overturn  all  the  existing  gov- 
ernments of  Europe."  These  societies  have  as- 
sumed the  name  of  The  Illuminated.  He  as- 
serts, that  they  grew  out  of  the  lodges  of  Free 
Masons.  He  says.  The  masonic  lodges,  which,  it 
seems,  began  in  England  some  time  in  the  seventeenth 
century,were  originally  innocent  in  their  design;  and 
those  which  retain  their  first  simplicity,  are  so  still  ; 
being  meetings  for  social  amusement  and  friendly 
conviviality.  He  is  himself  one  of  the  order,  and 
in  his  early  years  was  an  active  and  distinguished 
rnember.  He  considers  the  order  rather  as  frivo- 
lous, than  mischievous.  Its  affected  secrecy  and 
mysticism  he  marks  as  the  greatest  fault  in  the  in- 
stitution ;  but  still  a  fault,  because  secret  societies, 
however  frivolous  in  the  beginning,  may  become 
mischievous  in  the  end.  These  masonic  lodges, 
passing  from  England  to  the  continent  of  Europe, 
soon  assumed  a  new  form  ;  and  in  the  hands  of  the 

Q 


122  JDanrers  of  the  Times. 

French,  who  give  a  tinsel  glitter  to  every  tbino;, 
they  were  refir.ed  nnd  sublimated  from  ti.e  Enr^iisli 
simplicity  to  a  number  of  dej^rees  unknown  before  ; 
each  superior  degree  possessing  secrets  not  to  hi 
communicated  to  any  of  the  subordinate  grades. 
These  refinements  passed  from  France  to  other 
countries  on  the  continent,  and  have  returned  to 
England,  trie  probable  birth-place  of  simple  ma- 
sonry. The  restraints  laid  on  social  conversation  by 
the  despotism  of  the  government  and  the  bigotry  of 
the  church  in  most  countries,  induced  many  to  join 
these  lodges,  that  they  might  there  enjoy  that  liber- 
ty of  speech  which  was  denied  them  in  other  com- 
panies. And  in  their  hours  of  convivial  freedom 
and  friendly  security,  they  would  naturally  intro- 
duce those  topics,  which  it  was  dangerous  to  touch 
elsewhere.  Hence  the  tyranny  of  government  and 
the  superstition  of  the  hierarchy  became  favorite 
subjects,  which  they  pursued,  until,  in  their  ab- 
horrence of  tliose  real  evils,  they  began  to  form  ne- 
farious schemes  for  the  total  abolition  of  Christianity 
and  every  kind  of  religion,  and  the  utter  subversion 
of  civil  government  in  all  its  forms.  Thus  have 
arisen  the  societies  of  the  lilum'inated^  which  first 
appeared  in  Germany,  and  from  thence  have  spread 
into  all  the  countries  of  Europe. 

Their  leading  principles  are  such  as  these  :  that 
there  is'  no  Supreme  independent  being,  no  moral 
government  of  the  universe,  no  future  existence, 
nothing  to  be  hoped  or  feared  after  this  life,  and  con- 
sequently no  such  thing  as  religion— that  the  mise- 
ries of  mankind  spring  from  superstition  and  ty- 
ranny— or  what  priests  and  rulers  call  religion  and 
government — that  human  reason,  left  to  itself,  will 
produce  the  greatest  happiness  which  men  can 
cnjo}'^ — that  all  moriility  consists  in  benevolence,  or 
a  regard  to  the  general  happiness  ;  and  every  thing 
which  tends  to  increase  tiie  happiness  or  abate  the 


Dangers  of  the  Times,  123 

misery  of  man,  whether  it  be  fraud,  murder,  sui- 
cide, or  any  thing  elhe,  is,  for  that  reason,  just  and 
good — that  men  are  to  judge  of  the  goodness  of  ac- 
tions by  their  tendency  to  a  good  end  ;  for  thic  end 
consecrates  the  nieans — that  as  their  order  is  calcu- 
lated for  the  good  of  mankind,  they  are  to  hesitate 
at  no  measures  for  its  increasing  inliuence  and  exten- 
sion— that  the  obhgations  of  the  social,  conjugal, 
parental  and  filial  relations,  are  to  be  discarded, 
when  they  are  supposed  to  interfere  with  this  end — 
that  it  is  necessary  to  abolish  ail  the  existing  gov- 
ernments, And  therefore  necessary  to  abolish  the 
Christian  religion,  because  this  contributes  to 
the  support  of  government — that  as  the  gospel 
teaches  a  perfect  morality,  men  who  feel  the  obli- 
gations of  morality,  will,  of  course,  revere  and 
appreciate  the  gospel ;  and  therefore  to  effect  the 
abolition  of  the  gospel,  it  will  be  necessary  gradual- 
ly to  eradicate  from  men's  minds  the  sentiments  of 
moral  obligation,  which,  they  say,  have  been  infus- 
ed only  by  false  education,  and  are  retained  only  by 
prejudice. 

They  endeavor  to  introduce  into  their  societies 
men  of  learning  and  genius,  especially  men  of  cap- 
tivating address  in  conversation,  and  of  inchanting 
talents  in  writing.  The  new  members  are  not  ad- 
mitted, at  once,  to  all  the  secrets  of  the  order,  but 
brought  on  from  one  grade  to  another,  ars  they  are 
found  to  be  prepared.  They  are  put  under  a  disci- 
pline, which  may  gradually  divert  them  of  the  ten- 
der feelings  of  nature,  and  form  them  to  a  hardiness 
for  bold,  cruel  and  ferocious  deeds.  In  order  to 
spread  their  anarchical  and  atheistical  sentiments, 
they,  by  every  secret  artifice  in  their  power,  intro- 
duce their  ov/n  members  into  all  places  of  influence, 
as  courts,  academies,  universities,  theological  schools, 
post-offices,  printing-offices,  book-stores;  and  take 


124  Dangers  of  the  Times. 

under  their  direction  the  manufacture,  review,  and 
sale  of  books  ;  by  which  means  their  own  writings 
are  surreptitiously  circulated  among  the  people,  and 
the  writings  in  opposition  to  them  ai'e  suppressed  or 
restrained. 

To  facilitate  and  ensure  the  success  of  their  de- 
sign, they  have  established,  in  various  parts  of 
Germany,  and  other  places,  reading  societies^  or 
library  companies,  which  are  under  the  direction  of 
their  own  dissolute  members,  and  supplied  with 
books  from  their  own  polluted  fountain.  These. 
books,  written  with  the  arts  uf  fascination,  and 
recommended  by  the  embe^ishments  of  wit,  com- 
municate their  poisonous  principles  under  disguise, 
and  insinuate  them  into  the  minds  of  the  simple, 
unperceived. 

These  societies,  the  author  says,  have  had  great 
influence  in  raising  and  continuing  the  troubles  of 
France.  The  revolution  itself  he  does  not  condemn. 
The  oppressions  of  the  old  government  were  such, 
that,  he  allows,  a  change  in  principle  and  adminis- 
tration was  greatly  to  be  desired.  And  the  revolu- 
tion, had  it  stopped  in  season,  might  have  been 
happy.  But  these  societies,  of  which  there  were 
numbers  in  France,  as  well  as  in  Germany,  intend- 
ing to  prostrate  all  government,  have,  by  concert, 
kept  alive  the  spirit  of  revolution  and  anarchy,  un- 
til ihe  nation  is  enslaved  to  a  military  despotism. 
Keforms  may  be  necessary  elsewhere,  but  the  prin- 
ciples of  these  societies,  continuing  to  operate,  will 
either  prevent  reforms,  or  turn  them  into  confusion. 

Of  these  societies,  the  author  says,  there  are  great 
numbers  scattered  over  the  continent  of  Europe  ; 
some  in  England  and  Scotland  ;  several  in  America. 
His  statement  is  made,  as  the  societies  stood  in  the 
year  17b6.  In  what  parts  of  America  they  are ' 
formed,  he  gives  no  intimation.  We  choose  to  be- 
lieve, not  in  the  United  States.     But  if  we,  anjr 


JDaiigers  of  the  Times.  125 

where,  sec  library  companies  industrious  to  collect 
and  circulate  deistical  and  other  licentious  books — 
if  we,  any  where  see  men  openly  and  boldly  oppos- 
ing the  religion  of  the  gospel,  hear  them  calumni- 
ating the  ministerial  order  and  denying  its  right  to 
a  legal  support ;  and  find  these  standing  foremost 
among  the  candidates  for  public  offices — if  we,  any 
where  see  attempts  made  to  change  our  happy  con- 
stitution, either  by  weakening  its  proper  energy,  or 
by  diminishing  its  native  liberality — by  detaching 
the  people  from  their  own  constituted  authorities,  or 
by  benumbing  republican  vigilance  into  the  torpor 
of  blind  obedience — by  exciting  disaffection  to  our 
late  revolution,  or  by  sowing  the  seeds  of  a  new 
one  ;  there  we  may  conclude,  that,  if  not  the  mem- 
bers, yet,  at  least,  the  principles  of  these  societies 
are  deeply  at  work. 

I  would  not  detain  you  long  on  this  disagreeable 
narrative.  But  you  will  naturally  enquire,  how  the 
discovery  was  made  ?  One  of  the  principal  socie- 
ties, overacting  its  part,  excited  suspicions,  in  con- 
sequence of  which  an  examination  was  instituted, 
and  such  a  scene  opened,  that  the  society  was  sup- 
pressed. Many  papers  of  the  society  were  found, 
which  led  to  farther  discoveries.  Some  correspon- 
dencies were  intercepted  or  betrayed.  Some  mem- 
bers, either  through  compunction  or  disgust,  de- 
serted the  societies,  and  made  communications, 
which  gave  a  clue  to  a  fuller  developement  of  this 
mystery  of  iniquity. 

But  notwithstanding  the  discovery,  the  author 
fears,  the  principles  of  these  societies  are  so  widely 
spread,  and  so  deeply  rooted,  that  it  will  be  no  easy 
task  to  eradicate  them. 

The  horror  and  detestation,  wliich  this  discovery 
has  excited  in  the  minds  of  the  uncorrupted  masons, 
and  the  disgrace  and  suspicion  brought  on  them  by 
thia  abuse  aud  perversion  of  their  order,  have  in- 


126'  Dangers  of  the  Times. 

duced  many  of  the  lodges  in  Germany  to  dissolve 
themselves,  and  abandon  their  ancient  profession. 

This  plan  of  infidelity  is  an  artifice  of  satan,  equal 
in  subtilty,  l.uit,  I  presume,  not  so  long  in  duration, 
as  popery  itself. 

When  idolatry  was  abolished  by  the  powers  of 
governmerit,  the  devil  introduced,  under  the  mask 
of  Christianity,  a  new  and  refined  species  of  idola- 
try, which  has  continued  for  more  than  a  thousand 
years.  As  light  has  been  increasi]ig,  the  papal 
idolatry  has  declined  :  And  at  this  period,  when  po- 
pery seemed  near  its  exit,  the  devil  has  adopted,  in 
its  stead,  this  new  artifice  to  undermine  the  credit, 
and  defeat  tlie  influence  of  the  gospel.  The  same 
light  which  has  chased  away  the  clouds  of  papal  su- 
perstition, he  is  perverting  into  the  means  of  spread- 
ing infidelity  under  the  specious  names  of  liberty, 
reason  and  philosophy. 

But  though  infidelity  is  increasing,  and  perhaps 
will  still  increase  for  a  time  ;  yet,  if  I  judge  aright, 
the  serious  and  inquisitive  mind  will  hence  derive 
new  evidence  of  the  truth  of  the  gospel. 

The  scripture  has  foretold  this  very  circumstance, 
as  what  will  accompany  the  great  events  of  the  pres- 
ent period. 

It  announces  the  downfall  of  the  papal  power ; 
and  this,  if  not  fully  accomplished,  is  probably 
near  its  accomplishment. 

It  has  predicted,  that  the  destruction  of  this  pow- 
er will  be  effected  by  some  of  those  very  kingdoms, 
which  were  once  its  principal  supporters.  France 
has  been  one  of  its  chief  defenders  ;  and  France  is 
now  the  great  agent  in  its  overthrow. 

It  expressly  declares,  that  at  the  time  when  the 
angels  shall  pour  out  their  vials  on  the  sun,  and  on 
the  throne  of  the  beast,  men  will  not  repent  of  their 
deeds,  or  give  glory  to  the  God  of  heaven  ;  but  will 
blaspheme  his  name.     The  expressions  clearly  im- 


Dangers  of  the  Times,  127 

port  an  unusual  prevalence  of  licentious  inorals  and 
atheistical  principles.  And  was  there  ever  a  time 
to  which  these  characters  apply  more  strongly,  than 
the  present  ?  The  societies,  of  which  Ave  have 
spoken,  not  only  indulge,  but  avow  blasphemy  and 
impenitence,  atheism  and  immorality,  and  propa- 
gate them  systematically.  And  there  are  many  who 
follow  their  pernicious  ways,  by  reason  of  whom 
the  way  of  truth  is  evil  spoken  of. 

It  is  foretold,  that  w  hen  the  devil  sees  Iiis  time  to 
be  short,  he  will  go  forth  with  great  wrath.  So  he 
has  done  in  former  times,  when  his  kingdom  was 
tottering  ;  so  he  does  now,  when  the  word  of  proph- 
ecy imports,  that  he  hath  but  a  short  time. 

When  the  devil  came  down  to  the  earth  in  wrath, 
a  warning  voice  from  heaven  proclaimed,  **  Wo  to 
the  inhabiters  of  the  earth  and  of  the  sea."  This 
wo,  which  has  been  realized  before,  has  again  re- 
turned, and  been  deeply  and  extensively  felt.  To 
the  nations  which  dwell  on  the  continent  of  Europe, 
and  to  the  people  who  inhabit  the  islands  in  the  sea, 
this  is  a  period  of  unusual  calamity.  The  war  has 
involved  in  its  horrors  a  great  part  of  the  old  conti- 
nent; it  has  raged  with  brutal  ferocity  ;  it  has  wast- 
ed immense  treasures  ;  it  has  consumed  millions  of 
the  human  race ;  it  has  overturned  states,  and 
changed  times  and  seasons.  France  has  spread  con- 
quest and  terror  among  her  neighbors  ;  and,  in  the 
mean  while,  she  herself  has  been  a  principal  suffer- 
er. The  West- Indian  islands,  from  invasion,  con- 
quest, insurrection,  civil  Vv'ar,  famine  and  confla- 
gration, have  experienced  horrors  unknown  before. 
The  flames  of  war  begin  to  flash  towards  this  conti- 
nent ;  and  when,  or  where  they  Mill  be  extinguish- 
ed, heaven  only  knows. 

Under  the  sixth  vial,  John  says,  I  saw  three  un- 
clean spirits,  like  frogs,  come  out  of  the  mouth  of 
the  dragon,  and  cut  of  the  mouth  of  the  beast, 
and  out  of  the  mouth  of  the  false  prophet.     For 


128  Dangers  of  the  7'imes. 

they  are  the  spirits  of  devils  working  miracles,'* 
or  doing  wonders,  *'  which  go  forth  unto  the  kings 
of  the  earth  and  of  the  whole  world,  to  gather  them 
to  tlie  battle  of  that  great  day  of  God  almighty," 

'I'he  clragOHf  deasiy  and  Jalse  prophet  are  in  this 
book  the  grand  enemies  of  the  christian  church. 
These  spirits,  like  frogs,  which  issue  from  their 
mouths,  are  called  unclean^  and  said  to  go  forth  un- 
to the  kings  of  the  earth,  to  gather  them  to  war. 
They  must  therefoie  denote  some  atheistical  and 
turbulent  emissaries  from  the  enemies  of  the  gospel, 
sent  forth  to  corrupt  the  principles,  and  disturb  the 
peace  of  mankind. 

Whether  we  are  now  under  this  particular  vial,  I 
pretend  not  to  determine.  Be  this  as  it  may  ;  there 
are  multitudes  of  this  noxious  breed  of  frogs,  (more 
pestiferous  than  those  which  plagued  old  Egypt) 
now  scattered  over  the  earth,  croaking  and  spawn- 
ing in  every  lake  and  fen,  vexing  the  air  with  their 
noise,  and  poisoning  the  waters  with  their  slime. 
These  spirits  of  devils  are  gone  into  all  the  world, 
corrupting  the  religious  principles,  and  breaking 
the  political  peace  of  the  nations,  and  directly  insti- 
gating, or  indirectly  constraining  the  kings  and 
powers  of  the  earth  to  gather  themselves  to  the  bat- 
tle. But  let  us  remember,  "  It  is  the  battle  of  the 
great  day  of  God  Almighty,"  who,  while  he  per- 
mits it  as  the  means  of  punishing  the  wickedness  of 
a  degenerate  world,  will  overrule  it  as  the  occasion 
of  enlarging  the  bounds  and  exalting  the  glory  of 
the  Christian  church. 

If  this  is  not  the  time  intended  in  the  prophecy, 
there  is  reason  to  fear,  a  time  is  coming,  when  the 
prophetic  description  will  be  more  fully  realized. 

"  The  testimony  of  Jesus  is  the  spirit  of  prophet 
cy." — This  testimony  to  the  truth  of  the  gospel 
Jesus  is  now  giving.  Let  us  receive  his  testimony, 
and  hold  fast  liis  word,  till  he  comes. 


Dangers  of  the  Times.  129 

If  satan  is  most  active  in  works  of  mischief,  when 
he  sees  that  his  time  is  short,  let  us,  with  equal 
assiduity,  employ  our  short  time  in  counterworking 
his  hellish  devices. 

Since  there  is  an  infernal  combination  against  the 
gospel  of  Christ — against  its  heavenly  doctrines  and 
holy  precepts,  let  us,  who  call  ourselves  its  friends, 
unite  our  influence  in  its  support. 

In  such  a  time  as  this,  all  who  are,  in  heart,  friends 
to  the  gospel,  ought  to  stand  forth,  and  openly  de- 
clare their  full  belief  of  it,  and  determined  obedience 
to  it.  A  spirit  of  indifference  to  it  is,  at  any  time, 
inexcuseable  ;  but  at  a  time  when  its  enemies  are 
active  to  subvert  it,  indifference  becomes  peculiarly 
criminal.  '*  Of  those  who  are  ashamed  of  Christ 
and  his  gospel  in  an  evil  and  adulterous  generation, 
he  M  ill  also  be  ashamed  when  he  shall  come  in  the 
glory  of  his  Father." 

As  Christ  has  instituted  social  worship  to  be  the 
means  of  knowledge  and  faith,  let  all  with  constan- 
cy and  zeal  attend  on  this  ordinance,  keeping  in 
view  the  end  for  which  it  was  appointed.  Think  it 
not  sufficient  that  you  appear  in  God's  house,  now 
and  then,  on  some  special  occasion,  or  in  a  pleasant 
afternoon  ;  but  let  your  attendance  on  this,  as  on 
your  secular  duties,  be  regular  and  constant.  A 
neglect  of  divine  worship  leads  to  indifference  ;  and 
this  to  infidelity.  Hence  the  apostle,  wi  en  he  ex- 
horts Christians  to  "  hold  fast  the  profession  of  their 
faith  without  wavering,"  immediately  subjoins  a 
caution,  that  they  "  forsake  not  tlie  assembling  of 
themselves  together."  When  people  forsake  the 
worship  which  the  gospel  injcins,  it  is  but  one  step 
more  to  forsake  the  gospel  itself. 

If  we  would  maintain  the  faith,  let  us  practise  the 

morality  of  the  gospel.     They  who  put  away  a  good 

conscience,  will  easily  make  shipv/reck  of  the  faith. 

The  societies  of  the  Illuminated,  sensible  of  the  close 

R 


120  Dovgers  of  the  Times. 

connexion  between  a  virtuous  life  and  a  religious 
laith,  make  it  a  primary  object  to  corrupt  men's 
luo.  al  sentiments,  that  they  may  thus  prepare  them 
to  renounce  the  tijospel. 

To  5ay  that  a  virtuous  man  can  have  no  tempora- 
ry doubts  concerning  the  divinity  of  the  .^osjiel, 
miffht  be  ii^oin<2:  too  far.  But  thus  much  I  may 
safely  say  ;  a  man  who  loves  virtue  in  his  heart,  and 
wishes  to  promote  it  amon|]^  his  fellow  citizens,  can- 
not be  an  enemy  \.o  the  gospel ;  for  this  teaches  the 
purest  and  sublimest  virtue.  And  whatever  doubts 
he  may  feel  concerning  its,  heavenly  origin,  he  will 
adi^ire  its  precepts  and  instructions,  and  wish  that 
they  may  be  embraced  and  obeyed.-— Will  this  man 
oppose  the  gospel  ? — will  he  treat  it  with  ridicule  ? 
will  he  vex  honest  minds  with  captious  objections 
against  it?  will  he  labour  to  unsettle  his  virtuous 
neighbours  from  a  faitii  which  has  so  happy  an  in- 
jRuence  on  them  ?  will  he  ^veaken  his  own  motives 
to  virtue  by  reading,  or  subvert  the  faith  of  others 
by  spreadii^g  books  of  immoral  or  deistical  tenden- 
cy ? — Ke  never  will.  Tlie  man  who  does  this  is  aa 
enemy  to  virtue  arid  to  human  happiness.  He  is 
corrupt  and  has  done  abominable  works.  If  lie 
preserves  a  decent  conduct  among  men,  he  is  con- 
scious of  inward  guilt,  the  keen  stings  of  which  he 
is  labouring  to  blunt.  ^ 

Let  ua  live  agreeably  to  the  gospel ;  then  we  shall! 
feel  no  temptalix^n  to  reject  it.  In  this  case,  we 
have  nothing  to  fear  from  it :  it  never  will  hurt  us. 
Only  let  our  convervSation  be,  as  it  becometh  the 
gospel,  and  we  shdl  have  no  objections  against  it  of 
our  own  ;  and  shall  exhibit  a  powerful  answer  to  all 
objections  nitide  by  olliera.  For  if  we  cannot  by 
arguments  prove  its  heavenly  inspiration,  we  shall,  at 
least,  by  our  lives  demonstrate  its  divine  excellence. 

\\\  such  a  time  as  this,  preat  attention  should  be 
paid  to  the  education  of  youth,  that  their  mind 


Dangers  of  the  Times.  131 

may  be  eariy  imbued  with  religions  principles  and 
virtuous  seiitimeuls,  and  thus  guarded  against  the 
instructions  which  cause  to  err.  Tiie  combined  in- 
fidels in  Europe  corrupt  the  nnnds  of  the  young 
and  uninformed,  by  circulating  licentious  books. 
We  should  put  into  the  hands  oi  such  those  books 
which  contain  safe  and  wholesome  instructions. 

Libraries,  in  the  present  da} ,  arc  muhiplied  to  the 
great  improvement  of  knowledge  ;  and  generaHy,  I 
buppose,  the  books  are  well  elvosen  :  but,  I  believe, 
not  always  so.  If  v/e  admit  into  our  social  libra- 
ries books  of  deisticai  or  immoral  tendency,  to  be 
read  in  ourfauiilies — to  be  thrown  out  among  our 
youth — and  to  be  handed  round  among  our  neigh- 
bors,  we  are  acting  in  perfect  concert  widi  those 
dangerous  Illuminators^  and  are  aiding  them  in  their 
nefarious  work. 

I  have  observed,  that  it  is  their  great  aim,  for  ef- 
fectuating their  plan,  to  introduce  tlie  members  of 
their  fraternity  into  all  places  of  power  and  influence. 
Certainly  v/e  ought  to  adopt  the  opposite  system. 
We  are  so  happy  as  to  enjoy  an  elective  govern- 
ment. And  in  all  elections  to  office,  whether  in 
towns,  or  in  states,  or  in  the  nation  at  large,  we 
ought  to  give  a  decided  preference  to  men  of  strict 
virtue  and  exemplary  morality — to  the  known  friends 
of  the  gospel  and  the  regular  observers  of  its  plain 
institutions.  Let  a  man's  abilities  or  political  sen- 
timents be  what  they  may,  if  he  is  an  enemy  to  the 
gospel — if  he  treats  it  ^vith  marked  disrespect — if 
he  contemptuously  neglects  its  institutions — if  he 
wishes  and  seeks  the  dissolution  of  all  religious  so- 
cieties— if  he  is  studious  to  embarras  all  measures 
for  their  support  and  continuanc€  ;  this  man  is  not 
to  be  promoted  in  civil  society  ;  for  his  civil  promo- 
tion increases  his  opportunities  and  abilities  to  injure 
the  cause  of  Christ  and  of  mankind. 

There  can  be  no  freedom  and  happiness  in  society 
^vit]lQut  the  influence  of  religion — There  is  no  re- 


132  Dangers  of  the  Times, 

ligion  more  excellent  in  its  nature,  or  more  friendly 
to  society  than  the  Christian  ;  and  the  man  who  is 
an  enemy  to  this,  cannot  be  safely  trusted  to  guard 
the  liberty  and  pursue  the  interest  of  his  fellow  citi- 
zens. If  we  admit  that  he  may  have  honest  inten- 
tions, yet  he  has  at  least  mistaken  the  means. 

It  concerns  us  all  to  have  the  religion  of  Christ 
formed  in  our  hearts.  Thus  shall  we  best  be  se- 
cured against  the  fiery  darts  of  the  wicked  one, 
when  h.e  comes  down  having  great  wrath.  This  is 
our  surest  defence  against  temptations — our  firmest 
support  in  afflictions — our  sweetest  consolation  in 
the  prospect  of  death  and  eternity.  We  may  try  a 
hundred  artifices  to  fortify  ourselves  against  the  ter- 
rors of  futurity — we  may  labour  to  persuade  our- 
selves, that  death  will  terminate  our  existence  ;  or 
that  all  men  will  be  happy  after  death  ;  or,  if  there 
is  a  future  punishment,  that  it  will  be  moderate  and 
short ;  or  that  a  life  of  pleasure,  if  it  is  not  very 
mischievous,  will  never  offend  the  Deity  ;  or  that 
the  goodness  of  God  will  find  some  unknown  way 
to  save  men  from,  or  deliver  them  out  of  the  misery 
of  the  world  to  come. 

But  after  all  we  can  say  and  do,  none  of  these 
artifices  will  satisfy  us.  They  all  want  solidity — 
"Want  proof.  They  leave  the  mind  restless,  anx- 
ious, fearful.  The  gospel,  and  this  alone  comes 
home  to  human  wants — comes  home  to  our  impo- 
tent, guilty  condition.  The  man  who  fully  believes 
it  and  heartily  consents  to  it,  is  relieved,  contented, 
satisfied.  He  sees  no  other  refuge  to  which  he  can 
resort — he  wishes  for  no  other  ;  here  are  the  words 
of  eternal  life. 

My  testimony,  feeble  as  it  is,  I  wish  to  leave  in 
favour  of  that  gospel,  Avhich  I  have  preached  to  my 
fellow  mortals,  for  more  than  40  years.  In  the  near 
contemplation  of  another  world,  I  see  no  hope,  I  feel 
Jio  support,  but  what  is  derived  from  this  divine 


Dangers  of  the  Times,  133 

source  :  I  can  fmd  rio  way  of  pardon,  but  that 
which  is  here  marked  out.  I  can  obtain  no  assur- 
ance of  immortaHty,  but  what  rests  on  the  basis  of 
the  divine  promises  here  declared  :  1  kno'.v  not 
where  to  look  for  succour  amidst  the  temptations  of 
the  world,  or  for  assistance  under  the  weakness  of 
nature,  but  to  that  gn  ce,  which  is  jiere  revealed. 
While  I  lament  in  myself  a  thousand  infirmities — a 
thousand  deviations  from  legal  perfection — a  thou- 
sand humbling  proofs  of  vast  unworthiness,  I  must 
esteem,  love  and  admire  the  plan  here  opened  for  hu- 
man relief.  To  this  J  resort ;  on  this  1  rely.  Here 
is  my  support  in  the  viev/  of  death — here  is  my  con- 
solation in  the  prospect  of  Judgment.  And  the 
Lord  grant,  that  we  may  all  find  mercy  in  that  day. 


SEUMON  VI. 


>«>'«•»< 


God's  Mercies  recollected  in  his  Temple,     A  vale- 
dictory Discourse  on  leaving  an  ancient  House  of 
Worship, 

PSALM  xIvHi.  9. 

We  have  thought  of  thy  loving  kindness,  0  God,  in  the 
midst  of  thy  Temple. 


Ai 


,S  we  are  surrounded  with  God's  presence, 
loaded  with  his  benefits,  and  dependent  on  his  care, 
we  are  to  direct  our  thoughts,  desires  and  praises  to 
him.  In  the  ordinary  walks  of  life,  we  are  to  set 
him  before  us.  When  we  approach  the  place  of  his 
worship,  ^ve  should  consider  that  he  is  there  ;  and, 
banishing  all  earthly  affections  and  cares,  should  en- 
tertain sentiments  and  meditations  suitable  to  the  sac- 
redness  of  the  place,  and  the  solemnity  of  the  in- 
ttrview.  And  when  we  retire,  we  should  be  able 
to  adopt  the  words  of  the  Psalmist  in  our  text,  "  We 
have  thought  of  thy  lovini^'  kindness,  O  God,  in  the 
midst  of  thy  Temple." 

A  thought,  which  readily  occurs  to  a  serious  mind 
in  the  Teniple  of  God,  is,  that  God  himself  is  there. 


God's  Mercies  recollected  in  his  Temple,     155 

Else  to  what  purpose  should  we  og  there  ?  What 
benefit  could  we  expect  from  worshipping  an  absent 
Deity?  If  he  is  present  in  this  temple,  he  is  also 
present  in  every  place,  where  he  has  recorded  his 
name.  The  Christian  world  is  of  wide  extent.  In 
all  parts  of  it  there  are  Churches.  This  visible 
world  is  but  a  small  part  of  his  dominion.  He  has 
devout  subjects  in  heaven.  Their  number  is  &o 
great,  that  they  are  confined  to  no  local  temple : 
IIcaveA  is  all  temple.  What  admiring  thoughts 
must  we  have  of  that  Being,  whose  presence  is  in 
all  the  assemblies  of  the  saints  below,  and  in  the 
general  assembly  above. 

The'extent  of  creation  exceeds  imagination  ;  and 
where  creatures  exist,  God  is  present ;  for  -they 
have  their  being  in  him.  But  if  we  could  compre- 
hend creation,  still  we  have  no  adequate  conceptions 
of  the  Creator's  presence.  Creation  has  its  bounds ; 
but  his  presence  is  iDoundless.  What  are  all  worlds 
in  relation  to  him  ?  They  are  a  dust  in  the  balance. 
What  are  we  ?  Less  than  nothing  and  vanity. 

In  ihe  midst  of  God's  temple,  let  us  admire  his 
grace  and  condescension,  *'  When  I  consider  thy 
heavens,"  says  David,  "  the  work  of  thy  fingers, 
the  moon  and  stars  which  thou  hast  ordained  ;  what 
is  man  that  thou  art  mindful  of  him,  and  the  son  of 
man  that  thou  visitest  him  ?"  With  this  sentiment 
Solomon  was  deeply  impressed,  when  be  stood  be- 
fore tlie  altar  in  the  presence  of  the  congTegation, 
and  dedicated  to  God  the  temple  then  newly  erected. 
*'  Lord  God  of  Israel,  there  is  no  God  like  thee,  in 
heaven  above,  or  in  earth  beneath,  who  keepest 
covenant  and  mercy  with  them  who  walk  before 
thee,  keep  thou  the  mercy  which  thou  hast  prom- 
ised.— But  will  God  indeed  dwell  on  earth  ?  Behold 
the  heaven  and  heaven  of  heavens  cannot  contain 
thee ;  how  much  less  this  house,  which  I  have 
builded  ?  Yet  have  thou  respect  unto  the  prayer  of 


136     Gocl^s  Mercies  recollected  in  his  Temple. 

thy  servant,  which  he  makcth  before  thee  this  day, 
that  thine  C}  ts  may  be  toward  this  house  night  and 
day,  even  toward  this  house,  of  which  thou  hast 
said.  My  name  shall  be  there,  and  hearken  to  the 
suppHcation  of  thy  people,  when  they  shall  pray  to- 
ward this  place  ;  and  v/hen  thou  hearest  forgive." 

The  heatliens,  who  viewed  the  God,  whom  they 
worshipped,  as  a  local  deity,  of  limited  presence  and 
power,  might  think  it  no  mighty  condescension  in 
him  to  reside  in  a  temple  built  by  human  hands. 
But  we,  who  have  learned,  that  the  true  God  is  an 
immense,  all-perfect,  all  glorious  Spirit,  may  well 
stand  amazed,  when  we  consider  this  Being  as  af. 
fording  his  gracious  presence  in  an  earthly  temple, 
to  hear  the  praises  and  answer  the  prayers  of  the 
worthless  mortals,  who  present  themselves  before 
him.  Thither  the  pious  Christian  will  come  with 
humility  ;  there  he  will  sit  with  reverence  ;  he  will 
collect  his  thoughts,  and  fix  his  attention  :  He  will 
say  with  the  patriarch,  "  Kow  dreadful  is  this  place  ! 
Surely  God  is  here  !  This  isno  other  than  the  house 
of  God  ;  it  is  the  gate  of  heaven." 

In  the  midst  of  God's  temple,  we  should  think, 
how  we  enjoy  the  privilege  of  such  near  access  to  him. 
His  glory  is  above  the  heavens.  He  humbles  him- 
self to  behold  the  things  which  are  there.  The  an- 
gels vail  their  faces  before  him.  How  shall  we,  wlio 
were  made  lower  than  anr^els — we  who  have  fallen  be- 
low  the  dignity  of  man — we  who  have  forfeited  eve- 
ry favour,  come  to  ask  any  favour  from  him  ? — He 
has  opened  for  us  a  new  and  living  way  through  the 
mediation  of  Jesus  his  beloved  Son  ;  and  through 
this  mediation  we  may  come  to  his  throne  with  all 
the  boldness  of  innocence,  and  with  all  the  assur- 
ance of  personal  righteousness.  Not  the  highest 
and  purest  angel  can  approach  him  with  greater  con- 
fidence of  acceptance,  than  may  penitent  and  hum- 
ble mun  ill  this  nc\v  way  which  is  consecrated.     In 


God^s  Mercies  recollected  in  his  Temple,     137 

the  temple  we  should  think,  how  we  are  admitted 
here — vvliat  we  have  to  do  here — what  hopes  are  set 
before  us— ^what  blessings  are  offered  to  us  and  how 
our  prayers  obtain  audience.  We  should  rejoice 
in  God,  through  Jesus  Christ,  who  has  died,  risen 
and  ascended,  has  entered  into  heaven  as  our  fore- 
runner, and  ever  lives  to  make  intercession  for  us. 

In  God's  temple  we  may  naturally  raise  our 
thoughts  to  heaven  ;  for  this  is  the  place,  in  which 
"we  begin  the  exercises,  and  anticipate  the  pleasures 
of  heaven.  Here  we  see  God  through  the  glass  of 
his  uord  :  There  we  shall  see  him  face  to  face. 
Here  we  confess  our  sins  and  supplicate  his  pardon- 
ing mercy :  There  our  devotion  will  be  all  admira- 
tion, thanksgiving  and  joy.  In  the  temple  we  study 
to  banish  all  vain  thoughts,  impure  affections  and 
earthly  anxieties  ;  but  still  they  sometimes  intrude  : 
When  we  enter  into  heaven,  we  shall  leavp  all  these 
behind  us,  and  they  never  will  offend  us  more.  In 
our  social  devotions,  we  dare  not  indulge  malevo- 
lent and  unfriendly  passions  :  In  heaven  such  pas- 
sions will  never  rise  ;  there  we  shall  all  unite  in  per- 
fect benevolence  and  harmony  ;  we  shall  feel  in  our- 
selves, and  see  in  others  that  chnrity,  which  never 
fails  through  weariness,  is  never  interrupted  by  jeal- 
ousies, is  never  allayed  by  envy,  and  never  cooled 
by  the  remembrance  of  injuries  past.  All  pure  and 
sinless  souls  will  mingle  in  the  same  grateful  praise, 
mutual  love,  and  spiritual  pleasure.  In  the  temple 
we  grow  in  our  regard  and  friendship  for  one  another : 
111  heaven  our  acquaintance  will  be  vastly  enlarged, 
and  our  connexion  mightily  strengthened.  Here 
our  joy  is  increased  :  it  will  there  be  full. 

Every  thing  which  we  perceive  to  be  agreeable  in 
the  worship  of  God's  temple,  is  adapted  to  raise  our 
minds  to  heaven.  And  even  the  imperiections, 
which  we  here  feel  or  see,  remind  us  of  the  perfec- 
tion which  will  be  found  there.  Here  we  need  recess 
S 


138     God^s  Mercies  rccclkcted  in  Jus  Temple. 

from  devotion  to  refrefcih  the  bods'  and  relieve  the 
mind  ;  but  we  shall  there  find  no  occasion  (or  inter- 
mission and  rest.  Here  we  visit  the  temple  for  an 
hour  or  two  and  withdraw :  When  we  enter  into 
heaven,  we  shall  go  no  more  out.  In  the  house  of 
God  we  sometimes  see  a  eompetiiion  for  seats  and 
a  preference  of  associates  :  In  heaven  there  will  be 
no  contests  for  superiority,  no  disgust  at  fellow  wor- 
shippers, no  pride  in  ourselves,  or  contempt  of 
others  ;  all  will  be  satisfied  with  their  places,  and 
pleased  with  their  companions.  Angels  will  re- 
joice to  see  saints  from  our  world  taking  seats  with 
tliem  in  the  circle  around  the  throne  of  God. 

In  the  temple  we  must  thankfully  remember 
God's  kindness  in  giving  us  the  means  of  preparing 
for  the  heavenly  world,  and  in  allowing  us  frequent 
opportunities  to  attend  upon  him. 

Heaven  i-s  a  holy  place ;  widiout  holiness  none 
can  enter  into  it.  Christ  sanctifies  his  Church  by 
the  word.  This  word  is  dispensed  in  the  temple,  j 
Though  the  written  word  is  in  the  hands  of  all,  vriio  '" 
wish  to  enjoy  it,  yet  the  public  preaching  of  it  is  of 
great  importbincc.  Were  it  not  dispensed  in  God's 
house,  it  would  be  little  read,  and  soon  forgotten. 
In  the  temple  it  is  opened  to  the  understanding,  and 
applied  to  the  conscience  more  eltectually,  than  in 
private  reading.  It  is  in  the  hearing  of  the  word, 
that  God  gives  his  spirit.  They  who  despise  pro- 
phesying, quench  the  spirit. 

It  becomes  us  to  enquire,  v;hat  use  we  have  made 
of  God's  kindness.     Have  we  faithfully  attended  on 
his  instituted  worship,  joined  in  the  devotion  of  his  ' 
liouse,  and  obeyed  the  instructions  of  his  word?  j 
Have  we  felt  tlie  influence  of  divine  truth,  made  ini-  \ 
provement  in  knowledge  and  holiness,  and  gained  a 
comfortable  e^'idence  of  our  preparation  for  heaven  ? 
Happy  is  our  state.     Let  us  bless  God  for  his  good 
word,  and  the  j:>ovver  cf  Ids  jrrace  which  has  accom- 


God's  Mercies  recollected  in  his  Ttmple      139 

panied  it.  Is  our  case  the  reverse  ?  Have  we  ne.G^- 
lected  to  hear  the  word,  or  heard  it  negli.a:cntly  ? 
Have  we  suppressed  the  convictions  excited  by  the 
demonstrations  of  the  truth,  and  enerp;iesof  tlie  Spi- 
rit? Great  is  our  guilt — i^^reat  is  our  danger.  Let 
us  condemn  ourselves,  repent  of  our  ingratitude, 
and  give  glory  to  God  by  a  humble  applicaiion  to 
his  mercy,  and  a  faithful  improvement  of  our  privi- 
lege. 

There  are  particulcu^  kindtiesses,  which  it  becomes 
us  to  recognize  in  the  temple  of  God. 

Personal  sickness  and  family  distress  may  have 
detained  us  from  God's  houije.  In  the  seasons  of 
affliction  and  confinement  we  have  seen  the  value  of 
a  privilege,  which,  perhaps,  we  too  lightly  esteemed 
before.  We  have,  by  God's  correcting  hand,  been 
awakened  to  contemplate  death  and  eternity,  and  to 
form  new  resolutions,  or  renew  past  resolutions  for 
a  devout  attendance  on  God,  and  a  diligent  prepara- 
tion for  the  world  to  come.  When  we  are  delivered 
from  our  affliction,  we  should  remember  God's  lov- 
ing kindness  and  our  serious  resolutions,  and  call  on 
our  fellow  worshippers  in  the  temple  to  unite  with 
us  in  the  voice  of  prayer  and  praise.  Thus  did  the 
pious  Psalmist.  "  I  sought  the  Lord,  and  he  heard 
me,  and  delivered  me  from  my  fears.  I  will  go  into 
thy  house  with  burnt  offerings,  I  will  pay  tliee  my 
vows,  which  my  lips  have  uttered,  and  my  mouth 
hath  spoken,  when  I  was  in  trouble.  I  will  pay  my 
vows  to  the  Lord  in  the  j:)resence  of  all  his  people  ; 
in  the  courts  of  the  Lord's  house  :  in  the  midst  of 
thee,  O  Jerusalem." 

Such  meditations  as  these  may  properly  meet  us 
in  the  temple.  They  are  naturally  suggested  by 
the  sacredness  of  the  place,  and  the  solemnity  of  the 
errand  on  which  we  come.  And  being  here  deeply 
impressed  on  our  hearts,  they  will  influence  our  tem- 


140      God^s  Mercies  recollected  in  his  Temple, 

per  and  conduct,  when  we  return  to  the  business  of 
the  world. 

There  are  some  other  meditations,  which  will 
spontaneously  arise  in  our  minds,  at  a  time,  when 
we  are  leaving  the  temple  of  God,  to  return  to  it  no 
more. 

Such  is  the  peculiar  circumstance,  which  attends 
our  meeting  together  in  God's  house  this  after- 
noon. 

There  is  something  solemn  and  affecting  in  the 
thought,  that  this  is  the  last  time,  in  wliich  we  shall 
assemble  within  these  ancient  and  venerable  walls 
for  the  stated  worship  of  God. 

Wc  naturally  feel  an  attachment  to  objects  to 
which  we  have  long  been  accustomed,  and  in  the  use  | 
of  which  we  have  experienced  peculiar  delight.    The  ] 
mansion  in  which   we  have  lived  from  our  youth  ;   ' 
the  oak  under  whose   boughs  we  have  enjoyed  a 
pleasant  shade  ;  the  green  over  which  we  have  often 
walked,  hand  in  hand,  with  our  friends  ;  the  field  in 
which,  from  year  to  year,  we  have  laboured,  and  by 
whose  fruits  we  have  been  sustained,  acquires  a  va- 
lue, in  our  estimation,  far  beyond  its  intrinsic  worth. 
It  is  with  a  painful  reluctance,   that  an   aged  man 
quits  a  decayed  and  tottering  house  for  one  in  itself 
much  more  comfortable  ar^d  elegant :  It  is  with  deep  I 
felt  regret,  that  he  leaves  an  apartment,  where  for 
years  he  has  sweetly  slept,  or  a  seat  by  his  fire  side, 
"where  he  has  been  wont  to  sit  in  social  converse 
with  his  family  and  friends.     Those  marks  of  decay 
in  buildings  and  furniture,  which  excite  disgust  in  >, 
the  young,  are  by  familiarity  become  pleasing  to 
him.    The  sight  of  them  assists  his  meditations,  and 
recals  to  his  mind  past  agreeable  scenes. 

Many  here  present  have  similar  feelings  in  the 
thought  of  abandoning  this  temple,  sacred  in  its  de- 
sign, venerable  by  its  antiquity,  familiar  by  long  use> 
and  precious  by  the  benefits,  which  have  resulted 


God^s  Mercies  recollected  in  his  Temple.     141 

from  it.  Their  judgment  favours  the  contemplated 
removal  to  another  sanctuary  ;  but  their  feehngs  re- 
kict.  While  they  rejoice  in  the  preparation  made 
for  assembling  in  another  place,  it  still  seems  good 
to  be  here. 

The  change  uhich  we.  are  about  to  make,  will 
suggest  to  us  some  useful  meditations. 

We  may  think  of  God's  loving  kindness  in  as- 
signing us  our  heritage  in  a  society^  which  was  found- 
ed by  the  friends  qf  God  and  religion. 

The  antiquity  of  this  house  calls  our  minds  badk 
to  the  time  of  its  erection,  which  was  an  hundred 
years  ago.  This  community  was  then  small.  Six 
years  before,  when  it  was  first  incorporated,  it  con- 
sisted of  but  thirty  families.  These  \a  ere  but  new- 
ly settled.  Savages  dwelt  among  them,  and  a  wiU 
derness  surrounded  them.  In  this  situation  they 
made  early  provision  for  the  worship  of  God.  In 
two  years  after  their  incorporation,  they  settled  a 
minister,  and  in  four  years  after  his  ordination,  they 
erected  this  Temple.  And,  though,  in  this  age  of 
comparative  opulence  and  refinement,  it  ojay  appear 
as  a  wretched,  unsightly  pile,  yet  if  we  carry  our 
thoughts  back  one  hundred  years,  and  coiUemplatc 
the  habits  and  manners,  the  poverty  and  paucity  of 
the  then  existing  inhabitants,  it  will  assume  a  gran- 
deur, which  few  modern  temples  can  boast. 

How  happ'V  it  is  for  us,  that  the  lathers  of  this  so- 
ciety were  men  of  religion,  virtue  and  wisdom. 
They  have  laid  the  foundation,  that  we  might  build 
thereon.  If  they  had  made  no  provision  for  the  es- 
tablishment and  permanence  of  God's  v/orship,  pro- 
bably there  would  have  been  here  no  regular  Chris- 
tian society ;  but  their  successors  on  iliis  ground, 
would  have  been  without  the  true  God,  without  a 
teaching  priest,  without  Gospel  ordinances,  and 
without  peace,  order  and  union.  For  our  present 
enjoyment  of  the  means  of  knowledge  and  piety,  and 


142     Goifs  Mercies  recollected  in  his  Temple. 

for  that  virtue  and  liarmonj^  which  subsist  among 
us,  weurc  much  indebted  to  the  zeal  and  public 
spirit  of  our  fathers. 

We  are  often  too  sparaig  cf  expense  in  matters 
which  relate  to  the  public,  and  to  posterity  ;  and  we 
excuse  our  parsimony  by  pleading,  that  the  present 
support  and  future  settlement  of  our  children  will 
leave  but  little  in  our  hands  for  other  purposes. 
What  if  our  fathers,  on  the  same  pretence,  had  neg- 
lected to  provide  for  the  establishment  and  support 
of  God's  instituted  worship  ?  Should  we  have  been, 
more  opulent,  more  wise,  more  virtuous  and  happy 
than  we  are  now  ?  Would  not  our  case  have  been 
the  reverse  ?  The  privileges  and  blessings,  which 
they  have  conveyed  to  us,  are  an  hundred  fold  more 
valuable  to  us,  than  any  worldly  substance  which 
could  have  been  transmitted  in  their  stead.  Yea, 
our  real  wealth  is  by  these  means  much  increased. 
*'  There  is  that  scattereth,  and  yet  increaseth  ;  and 
there  is  that  withholdeth  more  than  is  meet,  but  it 
tendeth  to  poverty." 

As  a  society  begins,  so  it  usually  continues  for 
many  generations.  If  it  embrace  and  maintain  the 
great  interests  of  religion,  virtue  and  learning,  the 
happy  consequences  will  be  felt  by  distant  posterity. 
But  if  through  indifference,  party  spirit  and  worldly- 
affection,  these  objects  are  neglected  and  thrown 
aside,  the  baneful  cftects  will  last  for  ages.  The 
promise  and  threatening  annexed  to  the  second  com- 
mandment— a  commandment,  which  relates  pecu- 
liarly to  the  worship  of  God — are  often  seen  to  be 
verified.  "  God  visits  tiie  iniquities  of  the  fathers 
on  the  children  to  the  third  and  fourth  generation  of 
them  who  hate  him  ;  and  he  shews  mercy  to  thou- 
sar.ds  of  them  who  love  him  and  keep  his  command- 
ments." 

Our  experience  of  the  lienefits  resulting  from  the 
piety  of  our  predecessors,  should  prompt  our  en- 


God'' s  Mercies  recollected  in  his  Temple,      143 

deavors  to  transmit  similar  bLiiefits  to  tliose  who 
will  succeed  us.  Like  our  fathers,  let  us  not  only 
provide  for  the  continuance  of  God's  worship,  but 
recommend  a  faithful  attendance  upon  it  by  our  pi- 
ous example. 

On  this  occasion  we  may  profitably  think  of  the 
great  changes,  which  have  taken  place  in  tl.is  society, 
since  a  house  of  worship  was  first  erected  in  it. 

Considerable  alterations  are  seen  in  ten  or  twenty 
years  :  but  in  the  space  of  one  hundred  years,  the 
changes  are  vast  and  astonishing. 

Where  arc  now  the  persons^  who  built  this  house  ? 
Wli^re  are  they,  who  sang  together,  and  shouted 
for  joy,  when  its  foundations  were  laid  ?   V/here  are 
they  who  first  assembled  in  it  to  hear  God's  word 
and  call  on  his  name  ?    Where  are  they,   who  first 
constituted  a  church  in  this  pl.ice,  and  sat  down  to- 
gether at  Ma^  table  to  commemorate  their  Redeem- 
er's death  ?  Ah,  they  are  gone — gone  to  the  eternal 
world.     We  have  among  us  some  ver}'  aged  people  ; 
but  the  oldest  of  them  was  born  after  this  house  was 
founded.     They  who  were  then  active  members  of 
the  society  have  lonsr  since  been  removed  ;    their 
bodies  are  mouldered  to  dust — they  have  been  suc- 
ceeded by  their  children,  and  these  by  Me-ir  children. 
Yea  they  are  not  only  gone  from  the  world,  but  al- 
most forgotten  in  the  v/orld ;  their  names  are  seldom 
mentioned,  or  even  known  among  the  living.     The 
sculpture  of  their  monutiients   is   overgrov/ii  with 
moss,  or  tlieir  graves  without  a  monument  are  lost 
to  the  memory  of  man.     Some   of  their  names  are 
extinct ;  their  descendants  are  uot  found  iiere.    Ma- 
ny of  our  present  inhabitants  are  emigrants,  or  the 
posterity  of   emigrants  fiom  other   towns.      And 
mtuiy  of  the  ch.ildren  of  the  early  inhabitants  liave 
removed  to  other  towns,  and  some  to  sucii  a  dis- 
tar.ce,  that  their  families  are  rarely  the  subjects  of 
information  or  inquiry. 


144     God^s  Mercies  recollccledin  his  Temple. 

Look  amoiif^  the  houses  in  this  society.  There  is 
none,  except  this  ancient  house  of  God,  which  was 
built  an  liup.dred  }'ears  ago.  Tlie  first  mansions, 
like  the  mortals  who  occupied  them,  are  dissolved, 
and  sunk  in  ruins.  Scarcely  any  traces  of  tnem  can 
be  found  ;  or  nothing  more  than  here  and  there  a  few 
scattered  stones,  a  hilloc  not  perfectly  levelled,  or  a 
cavity  not  entirely  filled  by  the  plough.  These 
marks  of  hu man  labor  tell  us  that  mortals  once  lived 
there  ;  and  iiidicate  too,  that  these  mortals  live 
there  no  more. 

Look  over  the  lands.  Of  these  a  very  gi-eat  part 
have  pasised  to  other  names,  and  other  familres. 
You  will  find  but  few  dwelling  lots  now  occupied  by 
the  descendants  of  those,  who  occupied  them  a  cen- 
tury ago.  So  changeable  are  worldly  possessions. 
Our  inward  thought  is,  that  our  houses  \v'\\\  continue 
forever,  and  our  dwelling  places  to  all  generations  ; 
and  we  call  our  lands  after  our  own  names.  Our 
posterity  approve  our  sayings,  and  enter  on  our 
possessions.  But,  when  we  are  laid  in  the  grave, 
our  lands  and  dwellings  may  soon  be  transferred  to 
others,  and  strangers  have  dominion  over  all  that  we 
have  left.  It  is  happy  for  many,  while  they  live, 
that  they  cannot  foresee  what  \\  ill  be  the  disposal  of 
their  property  after  they  are  dead. 

In  this  period  of  lime,  great  numbers  ha\c  passed 
from  this  place  to  the  invisible  world.  In  the  space 
of  forty- six  years,  which  is  the  length  of  time  that 
I  have  been  with  you,  the  number  of  deaths  has 
been  five  hundred  and  eighty-seven.  In  the  filty 
four  preceding  years,  calculating  on  the  probable 
number  of  i  ihabltants  in  that  period,  vve  may  sup- 
pose that  th.e  number  of  deaths  a  little  exceeded 
two  hundred.  Tliere  have  then,  in  the  century 
past,  been  ■•.bout  eight  hundred  deaths  within  the 
present  territory  of  this  parish.  Tl:e  persons,  who 
have  died,  though  they  are  gone  from  this  world, 


God^s  Mercies  recollected  m  his  Temple,      1 45 

and  are  seldom  thought  of  by  the  livinj^,  are  now, 
at  this  hour,  in  a  state  infinitely  important  to  them- 
selves. How  many,  who  formerly  sat  within  these 
walls,  have  sincerely  sought  and  happily  obtained  a 
preparation  for  heaven,  and  may  be  this  moment 
praising  God  for  the  privilege  afforded  them,  and 
the  grace  bestowed  on  them,  while  they  dwelt  on 
earth.  And  alas  !  may  we  not  fear ;— it  is  a  gloomy 
thought — we  admit  it  v/ith  reluctance — but  may  we 
not  fear,  there  are  some  bewailing  in  hopeless  mis- 
ery their  neglect  and  abuse  of  former  privileges  ? 
Some  have  died  in  youth.  And  who  knows,  but 
some  of  these  are  lamenting  in  the  world  of  wo,  that 
they  hated  instruction  and  despised  reproof ;  obeyed 
not  the  voice  of  their  teachers,  nor  inclined  their 
ear  to  those  who  instructed  them  ;  but  were  in  al- 
most all  evil  in  the  midst  of  the  congregation  and 
assembly  ?  My  children,  consider  and  be  wise. 

During  the  period  in  review  there  have  beenj&ro^'- 
perousy  as  well  as  melancholy  changes. 

Our  numbers  have  greatly  increased. 

Within  the  territory  of  the  original  parish,  which 
comprehends  this  whole  town,  there  are  now  four 
distinct  parishes,  two  thousand  eight  hundred 
souls,  and  probably  as  many  as  four  hundred  and 
sixty  families.  To  this  degree  of  population  has 
the  original  society  increased  within  a  century.  In 
this,  which  is  now  the  first  parish,  there  are  about 
one  hundred  and  eighty  families,  and  rather  more 
than  eleven  hundred  souls,  which  are  almost  double 
the  number,  of  which  the  whole  parish  consisted 
forty  six  years  ago. 

In  this  period  the  advantages  of  education  have 
been  improved,  husbandry  and  arts  have  been  car- 
ried to  higher  perfection ;  commerce  has  flourished 
and  wealth  has  been  accumulated.  There  are  indi- 
vidual farmers,  whose  surplus  produce  probably  ex- 


146      God's  Mercies  recollected  hi  his  Temple, 

ceeds  the  surplus  of  the  whole  community  at  the 
time  when  this  house  was  erected. 

It  would  be  happy,  if  we  could  say,  piety  and  vir- 
tue  have  grown  with  our  growing  numbers  and 
riches.  Religion,  however,  is  not  lost :  It  is  still 
retained  and  still  respected.  The  visible  professors, 
I  believe,  bear,  at  least,  as  great  a  proportion  to  the 
inhabitants  as  formerly.  Though  there  have  been 
no  very  distifiguishing  periods  of  religious  attention, 
yet  I  often  meet  with  those,  who  appear  to  be  seri- 
ously affected  with  a  sense  of  di\'ine  things,  and  to 
have  set  their  faces  for  heaven. 

For  these  hundred  years  past  the  instituted  means 
of  religion  have  been  enjoyed  with  little  interrup- 
tion. There  have  been  three  ministers  ordained ; 
and  the  vacancies  fall  short  of  three  years. 

There  has  been  great  harmony  in  the  society. 
No  contention  has  ever  happened  between  minister 
and  people,  or  among  the  people  themselves,  so  great 
as  to  fix  an  alienation,  or  produce  any  troublesome 
consequences,  or  even  to  call  for  the  intervention  of 
a  coxuicil  from  other  churches. 

There  are  different  religious  sentiments ;  but  they 
are  accompanied  with  so  much  rational  discernment 
and  christian  candour,  that  they  never  have  occa- 
sioned the  permanent  reparation  of  any  considerable 
jiumber  from  the  communion  of  the  church,  or  from 
their  relation  to  the  parish.  It  is  to  your  honor,  that, 
during  the  very  expensive  Mork,  which  you  have 
had  in  hand,  scarcely  a  person  has  attempted  to 
screen  himself  from  his  share  of  the  burden.  They 
who  cause  divisions  and  offences  contrary  to  the 
doctrine  of  Christ,  have  usually  found  little  counte- 
nance among  you.  There  liave  been,  as  is  naturally 
to  be  expected,  some  collisions  of  interest  and  opin- 
ion  in  your  social  transactions,  but  these  have  never 
broken  the  social  union. 

The  peaceable  accommodating  spirit,  which  has 


Go(l''s  Mercies  recollected  in  his  Temple,      147 

so  long  subsisted  among  you,  and  which  has  dis- 
played itbcll"  so  much  to  your  comfort  in  your  Jatc 
important  transactions,  is  a  promising  indication, 
that  brotherly  love  will  continue,  and  that  the  God 
of  peace  will  be  with  you. 

As  we  are  now  about  to  leave  this  liouse,  it  is  na- 
tural to  look  forward  and  contemplate  the  scenes 
that  are  before  us. 

My  brethren ;  this  is  the  last  time,  that  we  are 
here  to  meet  for  God's  worship.  Ah ;  there  will 
soon  be  a  last  time  of  our  meeting  in  any  oU^.er  place 
on  earth.     May  we  all  meet  in  heaven. 

We  see  this  house  in  a  state  of  decay.  Our  house 
of  clay  like  this  ancient  house  of  worship,  is  tending 
to  dissolution.  VVe  leave  this  temple  to  occupy 
another  more  sound,  spacious  and  beautiful ;  but 
that  we  shall  not  occupy  long.  The  time  is  com- 
ing, when  we  shall  leave  it  to  return  to  it  no  more. 
May  we  then  have  a  building  of  God,  a  house  not 
made  with  hands,  eternal  in  the  heavens. 

The  founders  of  this  ancient  temple  are  gone,  and 
their  places  on  earth  are  no  more  known.  The 
same,  in  a  century — in  less  than  half  a  century  hence, 
will  be  said  of  you,  who  have  founded  the  new  tem- 
ple. You  are  as  mortal  and  transient,  as  were  they, 
who  lived  before  you  were  born ;  and  the  time  will 
come,  when  you  will  be  as  certainly  dead,  as  litUe 
remembered,  and  as  rarely  mentioned,  as  are  now 
the  men  who  lived  an  hundred  years  ago. 

When  we  enter  a  spacious  and  elegant  church, 
"we  are  pleased  with  the  beauty  and  grandeur  of  its 
appearance.  But  that  is  doomed  to  the  same  fate 
with  this — decay  and  dissolution.  Perliaps  in  a 
hundred  years,  that  may  be  too  small  for  the  num- 
ber, or  too  inelegant  for  the  taste  of  those  who  shall 
then  dwell  here  ;  or  possibly  a  disbelief  and  neglect 
of  religion  may  bring  on  a  general  indifference  to  all 
houses  of  worship.     Who  knows,  but  atheism  may 


148      God''s  Mercies  recollected  in  his  Temple, 

grow  so  insolent  as  to  boast  of  the  expulsion  of  the 
scriptures,  and  of  absence  from  the  sanctuaries  of 
God,  and  to  wish  these  sacred  retreats  of  devotion 
doomed  to  the  flames,  or  converted  to  theatres  of 
amusement  ?  But  we  hope  better  things.  We  hope, 
that  they,  who,  in  that  distant  period,  shall  dwell 
here,  will  be  friends  of  religion.  We  hope  that  by 
the  virtue  of  this  generation,  the  means  of  know- 
ledge and  piety  will  be  transmitted  to  them,  and  a 
regard  to  God  and  his  worship  preserved  among 
them.  If  they  should  censure  your  taste  and  skill 
in  architecture,  yet  we  hope,  they  will  applaud  your 
piety.  Whatever  changes  there  may  be  in  modes 
of  dress,  arts  of  building  and  refinements  of  taste, 
religion — true  religion  will  never  change  ;  piety  to 
God,  the  social  virtues,  the  relative  duties,  faith  in 
the  Redeemer,  repentance  of  sin,  the  ordinances  of 
worship,  and  the  way  to  heaven  will  ever  remain  the 
same.  The  good  old  way  still  is,  and  will  continue 
to  be  the  way  ;  and  they  who  walk  in  it,  will  find 
rest  to  their  souls.  Let  us  learn  the  nature,  culti- 
vate the  temper,  and  perform  the  works  of  religion. 
Let  us  maintain  it  in  our  families,  teach  it  to  our 
children,  profess  it  in  the  sanctuary,  and  }jractise  it 
in  our  daily  conversation  ;  thus,  while  we  secure  our 
own  salvation,  we  shall  provide  for  the  happiness  of 
distant  generations. 

When  we  look  back  on  the  past  century,  we  are 
surprised  to  see,  what  numbers  Irom  this  small  spot 
of  ground  have  gone  to  the  regions  of  tlie  dead. 
Those  who  die  in  a  single  year  are  so  ^qw^  compared 
"with  the  living,  that  they  are  scarcely  missed,  ex- 
cept in  the  families  to  which  they  belonged.  Their 
removal  gives  no  sensible  check  to  the  business,  or 
the  wickedness  of  the  world.  But  when  we  collect 
these  scattered  mortals  together,  and  view  them  at 
the  end  of  a  century,  we  are  astonished  at  their  num- 
ber.    We  find  enough  to  populate  a  iown.     Let  us 


God''s  Mercies  recolkcted  in  his  Temple.     149 

look  forward  for  a  century  to  come,  and  probabljr 
we  may  see  almost  as  many  thousands,  as,  in  the 
century  past,  we  have  seen  hundreds.  There  are, 
in  this  town,  more  than  ten  times,  and,  within  the 
present  Umi'ts  of  the  parish,  nearly  ten  times  as  ma- 
ny people,  as  there  were  a  century  ago.  And  if  the 
ratio  of  increase  should  be  the  same,  we  may  sup- 
pose, that  in  a  century  to  come,  there  will  be  seven 
or  eight  thousands  of  deaths.  But  whether  the 
number  be  greater  or  less,  every  person  in  this  house 
will  undoubtedly  be  in  the  number.  This  we  rea- 
dily allow.  We  think,  however,  that  the  time  of 
our  departure  is  distant.  But  one  century  is  gone, 
since  this  house  first  stood  here  ;  and  another  will 
go  as  fast.  Could  the  fathers  return,  they  would 
tell  us  the  time  is  short.  Ask  the  aged  ;  they  will 
say  the  same. 

Within  less  than  an  hour,  we  shall  take  our  last 
leave  of  this  house.  Were  v;e  driven  hence  by  ene- 
mies— Did  we  see  our  only  sanctuary  wrapt  iu 
flames — as  was  the  case  of  the  Jews — how  distress- 
ing would  be  our  case  ?  Or  had  this  house  been  sud- 
denly destroyed  by  tempest  or  fire  ;  or  had  it  sunk 
in  ruins  by  age,  when  we  were  so  oppressed  with 
burdens,  or  so  divided  in  opinions,  that  we  could 
not  erect  another ;  but  must  have  been  as  sheep  scat- 
tered on  the  mountains,  without  a  fold  for  their  re- 
treat, or  a  shepherd  for  their  guide,  how  calamitous 
would  have  been  our  condition  ?  Happily  this  is  not 
our  state.  The  decay  of  this  house  was  gradual, 
and  its  end  was  foreseen.  And  before  it  became 
untenable,  you  have,  in  the  good  providence  of  God, 
been  united  in  placing,  and  succeeded  in  completing 
another,  to  which,  wTien  you  retire  from  this,  you 
may  immediately  resort.  '*  Think  of  God's  loving 
kindness  in  the  midst  of  his  temple." 

We  are  soon  to  quit  our  earthly  tabernacle.  It  is 
a  serious  question,  Whither  shall  we  go  then  ?  It  is 


150     GoiPs  Mercies  recollected  in  his  Temple, 

a  glorious  thought  that  there  are  mansions  in  our 
heavenly  Father's  house,  and  that  Jesus  has  ascend- 
ed there  to  prepare  a  place  for  his  disciples.  But  is 
he  preparing  one  for  us  ?  Have  we  by  faith  and  ho- 
liness secured  a  title  to,  and  made  preparation  for 
those  blessed  abodes  ? 

Death,  which  dissolves  this  body,  would  be  a 
dismal  event,  if  we  knew  no  other  state  of  existence. 
It  will  be  a  terrible  event  to  those,  who  have  nothing 
to  expect  but  a  miserable  existence  :  but  a  glorious 
event  to  those,  who,  when  they  are  absent  from  the 
body,  will  immediately  find  themselves  at  home 
with  their  Lord. 

At  the  close  of  the  present  solemnity,  we  shall 
part  from  one  anotlier  :  But  we  expect  to  assemble 
together  again.  How  ail'ecting  would  be  the  scene, 
if  we  were  parting,  never  to  meet  any  more  ?  There 
is  a  parting  time  at  hand.  Death  will  scatter  us 
away,  and  send  us  to  the  place  from  which  we  shall 
not  return.  The  day  is  coming,  when  we  shall  no 
more  see  each  other's  faces  in  an  earthly  temple,  or 
in  this  mortal  world.  Have  we  the  pleasing  hope, 
that  we  shall  reassemble  in  heaven,  and  there  again 
unite  our  voices  in  the  worship  of  God  ? 

By  social  worship,  frequent  intercourse  and  recip- 
rocal kindness,  we  have  acquired  an  affection  for 
one  another.  When  we  come  to  God's  house,  the 
faces  of  our  brethren  gladden  our  hearts.  It  grieves 
us  to  thiuk  of  some,  who,  confined  by  age  and  in- 
firmity, cannot  participate  in  the  common  privilege : 
It  grieves  us  more  to  think,  tliat  any  despise  it. , 
How  will  it  be  in  another  world  ? — Shall  we  all  go 
to  the  general  assembly  and  church  of  the  first- 
born— to  the  blessed  company  of  angels  and  saints — 
to  the  happy  society  of  patriarchs,  prophets  and 
apostles — of  sincere  christians  in  all  ages,  and  of 
those  godly  souls,  who  lived  in  this  place,  and  wor- 


God*s  Mercies  recollected  in  his  Temple      151 

shipped  in  this  house  before  us?    Let  us  be  fellow 
helpers  to  the  kingdom  of  God. 

Probably  I  shall  no  more  speak  to  you  in  this 
house  ;  nor  shall  I  long  speak  to  you  in  any  ])lace. 
May  mutual  affection  and  fidelity  reuder  our  relation 
useful  and  happy,  while  it  lasts. 

In  the  course  of  the  week  we  expect  to  enter  into 
i  the  temple  newly  erected,  that  we  may  dedicate  it 
1  to  God.     While  we  make  exterior  preparations  for 
j  the  decency  of  the  service,  let  us  not  forget  those 
internal  preparations,  which  are  necessary  to  our  ac- 
ceptance.    Let  us  examine  our  hearts,  repent  of  our 
sins,  and  dedicate  ourselves  to  God.     Let  us  call 
into  exercise  every  pious   sentiment,    and    every 
brotherly  affection.     Let  our  hearts,  united  in  be- 
!  nevolence  and  love,    there  mingle  in  prayer  and 
praise.     We  shall  approach  the  gate  of  heaven  ;  let 
us  go,  as  if  we  were   going  to  heaven,  and  carry 
v/ith  us  the  temper  of  heaven. 

The  expectation  of  friends  and  brethren  from 
abroad  suggests  the  propriety  of  order,  decency, 
courtesy  and  hospitality.  \Ve  would  not  dishonour 
ourselves  in  the  sight  of  mortals.  But  mortals  will 
make  the  smallest  part  of  the  concourse.  We  shall 
stand  in  the  presence  of  the  great  God,  the  Lord 
Jesus  Christ,  and  the  elect  angels.  If  angels  visit 
particular  churches,  as  we  are  told  they  do,  will  not 
[their  attention  be  arrested  by  an  occasion  of  so  s?.c- 
red  importance,  as  that  now  before  us?  There  are 
intimations  in  scripture,  that  departed  saints  interest 
themselves  in  the  general  prosperity  of  the  church. 
[And  may  we  not  suppose,  that  they  have  a  know- 

E'^edge  of,  and  predilection  for  those  particular 
:hurches,  of  which  they  once  were  members,  and 
m  which  they  were  trained  up  for  glory  ?  May  vvc 
not  imagine,  that  those  godly  souls,  who,  while 
they  dwelt  in  flesh,  frequented  this  temple,  now  ob- 
serve our  order,  and  rejoice  in  our  union  ?    And 


152     God'' s  Mercies  recollected  in  Ids  Temple* 

who  knows,  but  they  will  hover  around,  when  we 
assemble  to  dedicate  a  new  temple  to  God  ?  There 
is  joy  in  Heaven,  when  a  sinner  repents,  when 
churches  increase,  when  religion  spreads,  and  when 
it  promises  a  continuance  for  ages  to  come. 

Will  the  Lord  bless  us  and  keep  us,  make  his 
face  to  shine  upon  us  and  be  gracious  to  us,  lift  up 
his  countenance  upon  us  and  give  us  peace. 


SERMON  VII. 


>»•»<•«>< 


Christ^s    Presence  the  Glory  of  his  Temple.     A 
dedicatory  Discourse  on  entering  a  nexu  House  of 
Worship* 


MY  BRETHREN  AND  PRIENDS, 


Wi 


E  are  this  day  assembled  to  consecrate 
to  God  a  new  temple  erected  for  his  glory,  and  under 
his  auspices  brought  to  perfection.  May  the  prom- 
ise made  to  the  Jews,  in  the  second  chajiter  of 
Haggai,  and  the  ninth  verse,  on  the  completion  of 
the  second  temple  in  Jerusalem,  be  now  verified  in 
the  second  temple  of  this  society. 

"  The  glory  of  this  latter  house  shall  be  greater 
than  (f  the  former^  saith  the  Lord  of  hosts,  and  in 
this  place  will  I  give  peace,  saith  the  Lord  of  hosts,''* 

"  The  former  house"  here  referred  to,  was  that 
erected  by  king  Solomon.  That  was  exceedingly 
magnificent.  There  God  vouchsafed  to  the  people 
his  presence,  instructed  them  by  his  law,  heard  their 
prayers,  accepted  their  offerings  and  communicated 
his  grace. 

U 


154    Chrises  Presence  the  Glory  of  his  Temple, 

"That  temple,  after  it  had  stood  about  four  hun- 
dred years,  was  destroyed  bv  the  king;  of  Babylon, 
who  subdued  the  country  of  Judea,  and  carried  the 
inhabitants  captive  to  his  own  land.  Here  they 
were  detained  for  seventy  years,  by  which  time,  all 
Avho  had  seen  that  temple,  except  a  few,  who  came 
to  Babylon  in  their  youth,  were  gone  off  from  the 
stage  of  life.  The  Jews  in  the  reign  of  Cyrus, 
were  released  from  their  captivity,  and  permitted  to 
return  to  the  land  of  their  fathers.  Here  they  soon 
entered  on  the  work  of  building  to  God  a  new  tem- 
ple in  the  place  of  that  which  had  been  destroyed  ; 
and  in  a  course  of  years,  through  various  discour- 
agements, the  work  was  completed.  But  this  se- 
cond temple  fell  so  much  below  the  former  in  beau- 
ty and  grandeur,  that,  while  they,  who  had  never 
seen  the  former,  shouted  for  joy,  the  old  men,  who 
could  compare  the  two  houses,  wept  with  a  loud 
voice  ;  for  this,  in  comparison  with  the  other,  was 
as  nothing  in  their  eyes. 

To  console  them  in  their  grief,  and  to  enliven 
their  hopes,  God  promises  them,  "  I  vv;ill  shake  all 
nations,  and  the  desire  of  all  nations  shall  come,  and 
I  will  fill  this  house  with  glory — And  the  glory  of 
this  latter  house  shall  be  greater  than  of  the  former  ; 
for  in  this  place  will  I  give  peace."  The  purport 
of  the  promise  is  this  ;  **  I  will  send  the  Messiah, 
the  Saviour  of  mankind  ;  and  in  this  house  he  shall 
personally  proclaim  the  Gospel  of  peace  and  salva- 
tion." This  promise  was  verified  in  the  event;  for 
the  great  Redeemer  came,  while  this  second  temple 
was  standing  ;  and  this  he  often  honoured  with  his 
presence. — This  temple  was  indeed,  a  little  before 
Christ's  appearance,  beautified  and  enlarged  by  He- 
rod ;  but  not  so  entirely  rebuilt,  but  that  it  was  con- 
sidered as  the  same,  and  still  called  the  second  terfi" 
pie. 


ChrtsVs  Presence  tfi£  Glory  of  his  Temple.    155 

The  ^lory  of  this  temple  was  to  consist,  not  in 
:cxterior  magnificence  and  splendor,  hut  in  the  pre- 
sence and  j)rcaching  of  Jesus  the  Son  of  God. 

Let  us,  in  our  meditations,  make  a  short  visit  to 
that  temple,  and  behold  its  glory.  There  we  see 
the  divine  Redeemer  exhibiting  himself  in  all  the 
charms  of  grace  and  love — we  see  the  assembled 
multitudes  sitting  before  him  with  solemn  aspect 
and  fixed  attention — we  see  him  demonstrating  his 
heavenly  mission  by  works  of  power  and  goodness, 
bending  his  ear  to  the  cries  of  the  afilicted,  and 
stretching  out  his  hand  for  their  relief — We  hear  him 
proclaiming  himself  the  Saviour  of  guilty  men,  an- 
nouncing his  death  as  a  sacrifice  for  their  sins,  and 
his  speedy  return  from  the  dead  to  resume  his  for- 
mer glory — We  hear  him  uttering  the  promises, 
and  stating  the  terms  of  eternal  life — inviting  guiltv 
and  weary  souls  to  come  and  partake  of  the  pardon 
and  grace  which  he  dispenses,  and  testifying  iiis  de- 
jlight  in  those,  who  humbly  accept  the  blessings 
which  he  offers. 

How  glorious  was  that  temple,  in  which  such  gra- 
cious words  were  spoken  by  the  mouth  of  such  a 
heavenly  preacher  !   Surely  it  was  good  to  be  there. 

It  was  not  merely  the  personal  presence ;  it  was 
rather  the  precious  doctrine  of  Jesus,  which  render- 
ed the  temple  glorious.  The  glory  of  this  latter 
liouse  exceeded  that  of  the  former,  because  in  this 
was  preached  the  gospel  of  peace.  Had  Jesus  sat 
there  silent  and  inattentive,  where  would  have  been 
the  glory? 

The  same  gospel,  which  He  preached  is  come  to 
us ;  and  it  contains  all  the  doctrines  and  precepts, 
all  the  promises  and  invitations,  which  he  spake  with 
his  own  lips.  He  now,  though  invisible  to  our  eyes, 
walks  among  the  churches,  to  observe  their  wor- 
ship, communicate  his  will,  hear  their  prayers  and 
impart  his  grace.    Where  saints  assemble  in  his 


156    Christ'' s  Presence  the  Glory  ojhis  Temple, 

name,  there  he  is  in  the  midst  of  them.  Say  not 
then,  the  saints  in  Judea,  were  privileged  above  you. 
Here  are  houses  ereeted  for  the  honour  of  the  Re- 
deemer, and  for  the  edification  and  comfort  of  be- 
lievers. Here  you  may  behold  his  glory  and  receive 
his  blessing.  The  presence  of  Christ  in  the  place 
of  worship,  will  render  it  glorious. 

It  is  a  just  and  natural  enquiry,  how  we  may  en- 
joy Christ's  presence  in  his  temple. 

1.  Wis  gospel  mu^ih^icdiMuWy  preached  xhtvQ. 

This  the  apostle  calls  a  glorious  gospel.  It  dis- 
plays the  glory  of  God's  character  and  government ; 
opens  to  the  view  of  mortals  the  wonders  of  the  in- 
visible world ;  points  out  an  astonishing  method  for 
the  salvation  of  perishing  sinners  ;  exhibits  to  the 
eye  of  faith  a  dying,  rising,  interceding  Saviour; 
brings  pardon  to  the  most  guilty,  salvation  to  the 
most  unworthy,  and  help  to  the  most  impotent  of 
the  human  race.  It  is  a  scheme,  which  angels  look 
into,  that  they  may  learn  the  manifold  wisdom  of 
God,  and  which  they  celebrate  in  songs  of  gratitude 
to  God,  and  good- will  to  men. 

The  temple  in  which  this  gospel  is  preached  in  its 
purity  and  extent,  is  filled  with  a  glory,  which  never 
was  seen  in  Solomon's  temple.  That,  indeed,  was 
in  many  respects,  made  glorious.  But  its  glory  van- 
ishes when  it  is  placed  in  comparison  with  this, 
tvhich  excels.  There  the  divine  knv  was  published, 
which  is  to  guilty  men  a  ministration  of  death  and 
condemnation.  Here  is  proclaimed  the  gospel, 
which  is  a  ministration  of  grace  and  life. 

Christ  has  instituted  a  standing  ministry  of  his 
gospel,  to  be  continued  as  long  as  the  world  shall 
endure :  and  with  the  ministry  of  the  word  he  has 
promised  his  own  gracious  presence.  It  is  for  the 
enjoyment  of  this  privilege,  that  temples  are  erected 
in  Christian  lands.  Every  people  associated  for  re- 
ligious worship,  are  bound  to  erect  a  sanctuary,  in. 


Christ'' s  Presence  the  Glory  of  his  Temple.    157 

which  worship  may  be  statedly  solemnized,  and  to 
employ  an  able  and  godly  minister,  who  may  preside 
in  the  soltmnity.  An  essential  and  piircipal  part  of 
the  minister's  work  is  to  dispense  that  gospel,  which 
began  to  be  spoken  by  the  Lord,  and  is  conveyed  to 
us  in  the  writings  of  them  who  heard  him.  Christ's 
charge  to  his  apostles  was,  "  teach  men  to  observe 
all  things,  whatsoever  \  have  coinmandL*d  you." 
The  same  charoe  lies  on  everv  minister.  He  is  to 
declare  the  whole  counsel  of  God,  and  keep  back 
nothing,  that  is  profitable.  He  is  to  teach  the  puri- 
ty of  the  divine  law,  the  demerit  of  transgression; 
the  corruption  and  impotence  of  human  nature;  the 
sovereign  power  of  divine  grace,  the  character  of  the 
Redeemer,  and  the  way  of  salvation  through  him. 
He  is  also  to  preach  the  nature  and  obligations  of 
virtue  and  good  works.  But  if,  while  he  preaches 
these,  he  overlooks  the  great  plan  of  redemption,  he 
is  not  a  gospel  minister  ;  and  there  is  no  more  glory 
in  the  house  of  God,  than  in  the  school  of  an  ancient 
philosopher.  That  the  house  may  be  glorious, 
Christ  must  appear  there  in  his  true  gospel.  With 
his  faithful  ministers  he  has  promised,  that  he  will 
be  present  to  the  end  of  the  world. 

2.  That  the  house  of  Christ  may  be  honored  with 
his  presence,  there  must  be  a  generul  and  devout 
attendance  of  associated  worshippers. 

Christ  is  present  with  those  who  gather  together 
in  his  name.  He  walks  among  his  Churches  on  his 
own  day — the  day  which  he  has  appointed  for  social 
worship.  He  comes  to  the  place  where  he  has  re- 
corded his  name.  Hither  we  must  resort,  if  we  ex. 
pect  to  meet  him.  Paul  speaks  of  the  whole  church 
in  Corinth,  as  coming  together  in  one  place.  When 
he  preached  in  Ephesus,  all  who  dwelt  in  Asia  came 
thither  to  hear  the  word  of  the  Lord.  When  he 
preached  in  Antioch  almost  the  whole  city  came  to- 
gether to  hear  him.  Christians  are  cautioned,  not 
to  forsake  their  relis-ious  assemblies. 


158    ChrisVs  Presence  the  Glory  of  Ids  Temple, 

There  is  a  beauty,  a  dignity,  a  grandeur  in  a  large 
and  numerous  collection  of  worshipping  saints. 
The  view  of  it  elevates,  expands  and  solemnizes  the 
mind.  It  gives  us  some  idea  of  the  adoration  j:>aid 
in  heaven  to  the  supreme  majesty  by  the  multitudes 
assembled  before  him.  It  almost  transjjorts  us  to 
the  temple  above.  It  is  one  end  of  social  worship, 
that  by  mutual  example  we  may  assist  and  animate 
one  another.  The  more  general  the  attendance,  the 
better  this  end  is  obtained.  When  we  come  into 
God's  house,  and  there  behold  our  brethren  and 
companions  filling  the  seats,  and  waiting  with  com- 
posed aspect  and  solemn  silence  to  hear  the  divine 
message,  we  feel  as  if  we  were  approaching  the  gate 
of  heaven.  The  solemnity  of  the  place,  and  the 
collected  countenance  of  the  worshippers  transfuse 
through  our  souls  correspondent  feelings.  We  find 
it  good  to  be  there.  But  if  we  enter  a  sanctuary, 
look  around,  and  can  see  only  here  and  there  a  soli- 
tary worshipper,  our  hearts  are  disappointed — our 
devotion  is  chilled — we  hardly  realize,  that  we  are 
in  the  house  of  God.  The  ]w.ord  thus  instructs  his 
servants ;  "  say  to  them,  who  have  been  bidden  to 
my  supper,  come,  for  all  things  are  ready  :  go  out 
into  the  high  ways  and  hedges,  and  compel  them  to 
come  in,  that  my  liouse  may  be  filled."  O  my  breth- 
ren, remember,  Christ  loves  to  see  a  full  house. 
There  he  is  best  pleased  to  afford  his  presence  ;  and 
there  his  presence  spreads  the  brightest  glory. 

3.  That  we  may  expect  the  glory  of  Christ's  pre- 
sence in  his  house,  we  must  honour  him  by  an  ex- 
plicit profession  of  his  religion  and  an  attendance  on 
that  ordinance,  in  which  he,  in  a  peculiar  manner, 
exhibits  himself  to  us.  If  we  believe  not  the  gospel 
to  be  true,  when  its  evidences  are  laid  before  us  ; 
or  if  we  contemptuously  refuse  to  profess  it,  when 
we  are  convinced  of  its  truth  ;  or  if  we  oppose  it  m 
heart  and  practice,  when  we  have  professed  it,  we 


Chrisfs  Presence  the  Glory  of  his  Temple.    159 

can  have  no  claim  to  its  blessings.     Its  threatcnings 
stand  against  us. 

There  are  some,  \Ahose  situation  prevents  them, 
or  whose  fears  restrain  them  from  attending  on  par- 
ticular ordinances.  These  may  possess  the  essen- 
tial tempers,  though  they  enjoy  not  all  the  pleasures 
of  religion.  We  are  not  to  exclude  them  from  all 
charity,  though  they  exclude  themselves  from  much 
comfort.  But  from  a  society,  in  which  there  is  no 
church,  no  association  of  christian  professors,  no  ad- 
ministration of  gospel  ordinances,  Christ's  presence 
is  withdrawn.  Whatever  may  be  the  character  and 
condition  of  some  solitary  individuals,  the  society, 
as  such,  is  forsaken  of  Christ.  If  the  light  is  gone 
out,  and  the  candlestick  removed,  Christ  walks  there 
no  more.  What  is  now  to  be  seen,  but  strife,  con- 
fusion, division,  contempt  of  religion,  mutual  oppo- 
sition, and  every  evil  work.  If  you  have  ever  seen 
a  collection  of  people,  among  whom  a  church  once 
formed,  has,  through  absolute  indifference  gradually 
declined,  until  it  sunk  into  non-existence,  you  have 
seen  this  description  realized.  Christ  has  instituted 
means  by  which  we  are  to  obtain  and  enjoy  his  pre- 
sence ;  when  we  renounce  these,  we  say  to  him,  de- 
part from  us ;  we  desire  not  the  knowledge  of  thy 
ways.  He  is  with  us,  v/hile  we  are  with  him.  If 
we  forsake  him,  he  forsakes  us. 

Chi  ist,  just  before  his  death,  instituted  a  particu- 
lar ordinance,  to  be  ever  afterward  observed  by  his 
disciples  in  memory  of  his  death  for  them,  and  of 
his  love  to  them,  and  in  testimony  of  their  faith  in 
him,  and  their  affection  for  one  another.  And  in 
this  ordiiiance  he  is  to  all  religious  purposes,  as  truly 
present  with  us,  as  he  was  with  the  lirst  disciples  at 
the  time  of  the  institution.  As  they  received  the 
ordinance  from  his  hands,  and  heard  the  consecra- 
j  tion  of  it  from  his  lips,  the  use  of  it  could  not  be  to 
I  remind  them  of  his  corporeal  presence  :  This  they 


160    Chrisfs  Presence  the  Glory  of  his  Temple, 

saw  with  their  ej^es,  as  sensibly  as  they  saw  the  or- 
.diiiance  itself.  But  the  use  of  it  was  to  lead  their 
minds  to  a  spiritual  view  of  him,  as  a  dying  Sav- 
iour, through  whom  they  might  hope  for  eternal 
life.  If  we  approach  it  in  the  lively  exercise  of 
faith,  we  shall  enjoy  his  presence,  to  all  spiritual  in- 
tents, as  really  and  as  profitably  as  did  the  first  dis- 
ciples, who  Slit  down  at  his  table  with  him. 

That  Clirist's  house  may  be  glorious,  there  must 
be  an  increasing  succession  of  godly  professors.  This 
will  manifest  the  continued  presence  of  Christ's  spi- 
rit to  give  efficacy  to  the  stated  ministration  of  his 
gospel. 

What  joy  must  it  give  to  the  real  friends  of  the 
Redeemer,  to  see  the  yow/r^g- frequenting  his  sanctua- 
ry, taking  part  in  the  worship  there  performed,  de- 
voutly attentive  to  the  preaching  of  the  word,  distin- 
guishing themselves  in  songs  of  praise,  coming  for- 
ward with  early  professions  of  faith,  and  gathering 
aroundthe  sacred  table  ?  At  such  a  scene,  how  pleased 
is  the  Saviour  ?  how  pleased  are  all  good  men  ? 
they  look  forward  with  delightful  hopes,  that  reli- 
gion will  live  when  they  are  dead ;  that  it  will  be 
transmitted  to  their  unborn  descendants;  that  Jesus 
will  be  honoured  on  earth,  when  they  are  praising 
him  in  heaven  ;  and  that  they  shall  see  the  church 
above  increasing  by  continual  emigrations  from  the 
church,  which  they  loved  and  honoured,  when  they 
dwelt  below. 

But  alas  !  hov/  diverse — how  gloomy  the  pros- 
pect, when  the  church,  of  ^vhich  we  are  members, 
languishes  in  its  zeal,  and  declines  in  its  numbers — 
When  on  spreading  the  table  of  the  Lord,  almost 
the  whole  assembly,  the  young  generally,  and  many 
h.eads  of  families,  arise  and  depart,  as  if  here  was 
not  their  refreshment ;  and  few — few  remain  to  take 
their  seats  at  the  table  ;  and  these  chiefly  the  aged, 
who  are  soon  to  pass  away  ?    What  a  shade  covers 


ChrisVs  Presince  the  Glory  of  his  Temple.    161 

the  walls  of  the  house — what  a  cloud  gathers  over 
the  table  ;  what  a  sadness  mingles  with  our  devo- 
tion ?  The  glory  seems  to  be  departing.  We  trem- 
ble for  the  generation  to  come. 

4.  That  Christ's  house  may  appear  glorious,  there 
must  be,  not  only  a  devout  attendance  on  the  word 
and  ordinances  there  dispensed,  but  a  visible  holiness 
in  the  worshippers. 

The  great  end  of  the  instituted  preaching  of  the 
gospel  is,  that  the  careless  may  be  awakened  to  con- 
sideration and  enquiry,  unbelievers  convinced  of  the 
truth,  sinners  turned  unto  God,  and  believers  edified 
in  kno\>  ledge  and  holiness.  The  word  becomes 
mighty  through  God.  The  excellency  of  the  power 
is  of  him.  It  is  not  merely  an  external  attendance 
on  ordinances,  but  rather  their  holy  effect,  which 
renders  the  church  glorious ;  for  it  is  this  that  dis- 
plays the  presence  of  Christ ;  and  it  is  in  this,  that 
the  real  beauty  of  the  church  consists.  "  Christ 
gave  himself  for  it,  that  he  might  sanctify  and  cleanse 
it  with  the  washing  of  water  by  the  word,  and  might 
present  it  a  glorious  church,  not  having  spot  or 
wrinkle,  or  any  such  thing."  When  we  see  the 
gospel  successful  among  a  people  in  the  numerous 
conversions  of  sinners,  and  in  the  exemplary  holi- 
ness of  professors,  we  conclude,  that  Christ  is  among 
them  of  a  truth. 

5.  The  glory  of  God's  house  greatly  depends  on 
the  peace  and  union  of  the  people,  who  statedly  wor- 
ship in  it.  When  God  promises  that  the  glory  of 
the  latter  house  shall  be  greater  than  of  the  former, 
he  assigns  this  as  an  eminent  trait  of  the  superior 
glory  of  the  latter  house,  "  I  will  there  give  peace.'' 

The  christian  church  is  builded  together  for  an 
habitatifm  of  God  through  the  Spirit.  The  fruit  of 
the  Spirit  is  peace.  Christ  is  our  peace,  and  he 
came  to  unite  all  believers  in  one  body,  so  making 
peace.  The  design  of  his  gospel  is  to  gather  into 
W 


162    Christ'' s  Presence  the  Glory  of  his  Temple, 

one  all  tbings,  which  are  in  the  earth.     His  precepts 
tpjoin  brotherly   kindness,  and    universal   charity. 
His  doctrines  are  benevolent  in  their  nature,  and 
uniting  in  their  tendency,  and,  where  their  influence 
prevails,  they  subdue  tiie  rough,  unsocial  and  haugh- 
ty passions,  and  soften  and  smooth  the  temper  into    , 
friendshijj,  humility  and  goodness.     Social  worship 
contributes  to  christian  union.     Our  religion  requires 
us  to  lay  aside  all  guile,  hypocrisy,  envying  and  evil  ^ 
speaking,  and  to  jiut  on  meekness  and  charity,  that  1 
we  may  worship  God  to  our  edification  and  his  ac-   i 
ceptance.     By  statedly  assembling  in  the  same  house 
and  uniting  in  the  same  acts  of  devotion,  we  strength- 
en the  bands  of  fraternal  affection.     The  house  of 
God,  when  it  is  the  seat  of  peace,  benevolence  and 
charity,  is  beautiful  and  lovely.     No  exterior  deco- 
rations can  give  it  such  a  glory  ;  "  How  good,  how 
pleasant  it  is  for  brethren  to  dwell"  and  worship  ''to- 
gether in  unity  ?"  Charity,  flowing  in  the  house  o^ 
God,  spreads  its  refresliing  influence  through  all  the 
society,  like  the  ointment  poured  on  Aaron's  head, 
which  ran  down  the  skirts  of  his  garments  ;  or  like 
the  showers  descending  on  the  hills,  which  flow  in 
rivulets  to  the  vales.     Where  love  dwells,  there  is 
the  ])resence  of  God,  for  he  is  love  ;  and  he  who 
dwells  in  love,  dv\ells  in  God,  and  God  in  him.  j 

Contentions,    divisions    and    separations  among  : 
christian  professors,  dishonour  the  name  of  Christ, 
grieve  his  spirit,  contradict  his  gospel,  deform  his 
house,  give  their  profession  the  lie,  and  turn  their 
glory  into  shame. 

6.  That  the  temple  may  be  glorious,  it  must  be 
aw  house  of  prayer — not  merely  a  place  where  un- 
meaning words  are  spoken  without  an  object,  but  a 
place  where  the  humble  desires  of  the  heart  are  of- 
lered  to  God.  Hov/  solemn — how  glorious  is  the 
house,  in  which  pi-ayer  and  praise,  like  incense  warm 
from  the  altar,  ascends  to  the  skie*  from  a  thousand 


Chrisfs  Presence  the  Glory  of  his  Temple,    1 63 

hearts,  all  united  in  the  S£tme pious  desires,  and  the 
same  devout  afiections.  In  such  a  house  Jesus  is 
present,  he  accepts  the  incense  ofltrt d,  and  with  it 
ofters  the  sweeter  incense  of  his  ov\  n  intercession. 
God  smells  a  sweet  savour ;  he  bows  the  heavens  and 
comes  down  to  communicate  the  blessings  of  his 
goodness.  Such  prayers  will  not  be  lost  in  air  ;  they 
will  return  laden  \vith  benefits,  greater  than  we  can 
ask  or  think.  How  amiable  are  God's  tabernacles 
— how  pleasant  are  his  courts  !  "  This  one  thing  let 
us  desire  of  the  Lord  ;  this  let  us  seek  after,  that  we 
may  dwell  in  the  house  of  the  Lord  all  the  days  of 
our  life,  to  behold  the  beauty  of  the  Lord,  and  to  en- 
quire in  his  temple." 

VVe  have  seen,  my  brethren,  what  makes  Christ's 
house  glorious.  It  is  his  presence  there.  We  have 
seen  how  we  may  enjoy  his  presence.  This  we  are 
to  obtain  by  means  of  a  gospel  ministry  ;  by  an  at- 
tendance on  the  dispensation  of  the  word ;  by  pro- 
moting the  increase  of  the  church  ;  by  improving  di- 
vine institutions  to  the  advancement  of  real  holiness  ; 
by  walking  in  mutual  peace  and  love,  and  by  striv- 
ing together  in  our  prayers.  And  is  it  not  the  de- 
sire of  you  all,  that  the  presence  of  Christ  may  thus 
be  enjoyed  in  this  house  ?  May  the  glory  of  this 
house  be  greater  than  has  been  the  glory  of  the  form- 
er. May  this  second  temple  excel  the  first,  as 
much  in  the  communications  of  the  graces  of  the 
Spirit,  as  it  does  in  its  external  beauty  and  mag- 
nificence. 

My  beloved  brethren,  I  rejoice  to  see  this  day  ;  a 
day  in  which  I  meet  you  in  a  house  cheerfully  erect- 
ed for  the  worship  of  God,  and  join  with  you  in 
dedicating  it  to  his  service.  And,  I  trust,  my  joy 
is  the  joy  of  you  all. 

Many  anxious  hours  have  I  spent,  in  years  past, 
in  contemplating  your  critical  situation,  and  in  com- 
mending your  case  to  God.     For  many  years  you 


164    Christ's  Presence  the  Glory  of  his  Temple* 

have  felt  your  need,  and  manifested  your  desire  of  a 
more  decent  and  comfortable  house  for  divine  wor- 
ship ;  and  many  attempts  have  you  made  to  obtain 
the  object  of  your  wishes.  But  a  disagreement  in 
opinion — a  disagreement  naturally  to  be  expected 
under  your  peculiar  circumstances,  with  respect  to 
the  ground  on  which  the  house  should  be  located, 
has  embarrassed  your  good  designs.  In  the  mean 
tinrie,  1  have  been  happy  to  observe,  that  your  dis- 
union in  relation  to  this  object,  has  never  interrupted 
your  union  in  other  respects.  After  so  many  unsuc- 
cessful attempts,  I  had  almost  despaired  of  ever  be- 
holding what  I  now  behold,  a  house  for  God  erected 
in  a  place,  in  which  you  all  calmly  acquiesce.  I 
have  sometimes  painfully  anticipated  your  approach- 
ing dissolution — an  event  which  seemed  probable, 
whenever  there  should  be  a  vacancy  of  the  ministry. 
I  have  often  solicited  heaven,  that  some  gracious  in- 
fluence from  above,  or  some  merciful  disposal  of 
circumstances,  might  draw  you  to  a  union  in  this 
great  and  important  work.  I  dare  not  say,  heaven 
has  hearkened  to  my  voice.  But  such  a  disposal  of 
circumstances,  doubtless  attended  with  divine  influ- 
ence, we  have  seen.  The  work  long  desired,  is 
happily  completed. 

When  I  consider,  what  a  patron  of  the  cause,  and 
what  a  benefactor  to  us,  stept  forward — what  a  do- 
nation he  made — how  opportunely  it  was  presented 
■ — how  judiciously  it  was  applied — how  promptly 
you  commenced,  and  how  cheerfully  you  prosecuted 
the  work  proposed — how  honourably  the  few,  who 
seemed  to  hesitate,  accorded  with  the  general  senti- 
ment— how  bountifully  God  has  poured  out  his  bless- 
ing, while  his  house  has  been  building — how  speed- 
ily and  happily  you  have  accomplished  it  without 
any  disastrous  occurrence,  or  distressing  burden  ;  I 
feel  an  admiration  and  gratitude,  not  easy  to  be  ut- 
tered. 


Chris  fs  Presence  the  Glorrj  of  his  Temple.    165 

While  we  praise  the  name  of  God  for  the  good- 
ness he  has  shevvcd  us,  every  feeling  heart  will  re- 
member with  grateful  respect  the  human  benefactor, 
the  benevolent  brother,  who  has  so  liberally  distin- 
guished himself  on  this  occasion,  and  to  whom  we 
are,  under  providence,  so  highly  indebted  for  our 
present  delightful  prospect.*  May  he  long  enjoy  the 
satisfaction  oi  beholding  the  happy  fruits  of  his  mu- 
nificence :  may  he  hereafter  reap  in  rich  abundance 
the  fruits  promised  to  those,  who  have  sowed  boun- 
tifully. 

My  dearly  beloved  brethren,  the  time  is  at  hand, 
when  the  relation  betv/een  you  and  me  will  be  dis- 
solved. Accept  my  thanks  for  the  candour  with 
which  my  labours  among  you  have  been  received. 
I  regret  that  they  have  not  been  more  worthy  of  your 
approbation,  and  better  adapted  to  the  promotion  of 
your  spiritual  interest.  May  God  pardon  my  many 
failings.  The  day  is  fast  approaching,  when  we 
must  appear  before  Christ,  and  render  our  ac- 
counts ;  /,  how  I  have  discharged  my  ministry  ; 
you,  how  you  have  improved  and  profited  by  it,  I 
think  of  that  day  with  deep  concern — with  concern 
for  myself,  and  for  you.  I  daily  pray  for  you. 
Brethren,  pray  for  me — pray  for  yourselves — pray 
for  one  another.  Let  us  strive  together  in  our  pray- 
ers, that  the  word  of  God  may,  in  this  place,  be 
faithfully  preached,  diligently  heard,  and  gloriously 
succeeded,  and  that  we  may  all  rejoice  together  in 
the  day  of  the  Lord  Jesus, 

My  brethren,  suffer  a  word  of  exhortation.  Let 
not  this  house,  which  you  have  builded,  stand  desti- 
tute of  a  stated  minister.     Whenever  you  shall  have 

•  Mr.  John  Ashley,  a  respectable  member  of  the  church  and  society,  gene- 
Toutly  proposed  to  establish,  at  his  own  expence,  a  fund  of  4333  dollars  for 
the  maintenance  of  the  gospel  ministry  in  the  parish,  on  condition  that  a  house 
of  worship  should  be  erected  on  ground  which  he  marked,  and  completed 
-within  a  given  time  The  proposal  was  gratefully  accepted,  and  the  fund  im- 
mediately estabUshed. 


166     Chrisfs  Presence  the  Glory  of  his  Temple, 

occasion  to  seek  for  another  minister,  proceed  delib- 
erately, take  advice,  choose  a  man  of  respectable 
abilities,  literary  accomplishments,  evangelical  prin- 
ciples, blameless  character,  reputed  piety  and  candid 
spirit.  Be  not  captivated  with  a  tinsel  glitter  ;  but 
regard  solid  talents. 

Support  your  minister  with  a  cheerful  liberality, 
that  he  may  give  himself  wholly  to  his  work.  A 
people  never  grow  rich  and  free  by  oppressing,  and 
starving  the  gospel.  This  is  called  "  robbing  God." 
He  has  in  his  providence  placed  you  under  peculiar 
advantages.  Consider  and  lay  it  to  heart,  lest  he 
send  a  curse  upon  you,  and  even  curse  your  bless- 
ing. I  say  not  these  tilings,  because  1  desire  a  gift, 
but  I  desire  fruit  that  may  abound  to  your  account. 

Attend  on  the  stated  worship  of  God  with  di- 
ligence, seriousness  and  constancy.  Let  the  united 
zeal  which  you  have  shewn  in  erecting  this  house, 
fjtill  appear  in  your  pious  use  of  it.  If  it  is  to  stand 
desolate  and  unoccupied,  it  stands  here  in  vain.  If 
divine  worship  is  neglected,  the  house  loses  its  glo- 
ry, and  you  lose  your  labour.  I  entreat  you,  I  ex- 
hort you,  in  the  name  of  the  Lord  Jesus,  forsake  not 
the  assembling  of  yourselves  together.  While  I 
speak,  let  me  speak  to  a  full,  attentive,  and  devout 
assembly.  You  will  hear  me  but  a  short  time:  I 
hope  that,  in  my  successor,  you  will  find  a  more  edi- 
fying and  engaging  speaker. 

Contribute,  in  your  respective  places,  to  the  in- 
crease of  the  church. 

My  aged  brethren  ;  you  in  particular,  who  were 
acting  members  in  this  society,  when  my  relation  to 
it  commenced — but  where  are  they  ? — in  vain  vay 
eyes  explore  thib  house  to  find  them.  Most  of  them 
are  gone — gone  to  another  world.  Some  are  shut 
up — confined  by  age — they  cannot  come  forth.  The 
few  who  are  left  seem  almost  lost  in  this  numerous 
assemblr.     Others,  however,  have  succeeded  those 


I 


Chris  fs  Presence  the  Glory  of  his  Temple.    167 

who  have  departed.  There  is  still  the  usual  propor- 
tion of  aged  people  among  us.  In  this  list  there  are 
some — I  can  scarcely  believe  it — but  tlie  young  w  ill 
find  some  in  the  list,  not  so  old  as  myself.  My  aged 
brethren,  v/e  are  soon  to  foHow  our  departed  friends  : 
let  us  bless  God,  uho  allows  us  to  see  bis  goodness 
toward  this  |:)eop!e,  and  lias  opened  to  them,  in  our 
day,  such  pleasing  and  hopeful  prospects.  There 
are  duties,  which  we  owe  to  posterity.  Let  us  by 
our  example  recommend  religion  to  thejn,  and  by 
our  prayers  seek  divine  blessings  for  them.  While 
life  and  strength  remain,  let  us  by  a  faithful  attend- 
ance at  tfiis  sanctuary,  invite  the  attendance  of  our 
younger  brethren,  and  convince  them,  that  we  find 
it  good  to  be  here,  and  to  behold  the  beauty  of  the 
Lord.  Here  may  we  enjoy  some  sensible  anticipa- 
tion of  heaven,  and  feel  a  growing  relish  and  prepa- 
ration for  the  everlasting  pleasures,  which  are  there. 
When  the  time  of  our  departure  is  come,  may  we 
rise  to  join  the  general  assembly  above  ;  and,  from 
time  to  time,  as  long  as  the  succession  of  our  mortal 
race  shall  continue,  may  our  heavenly  joys  be  enli- 
vened in  beholding  accessions  to  the  assembly  above 
from  this  which  we  leave  below. 

Ye,  who  are  the  professed  members  of  the  church 
in  this  place,  "  provide  things  honest  in  the  sight  of 
all  men,  that  many  may  be  won  by  }'our  good  con- 
versation." "  Let  your  light  so  shine  before  men, 
that  they  may  see  your  good  works  and  glorify 
God."  "  If  there  be  any  consolation  in  Christ,  any 
comfort  of  love,  any  fellowship  of  the  spirit,  any 
bowels  and  mercies,  fulfil  ye  my  joy,  that  ye  be  like 
1  minded,  having  the  same  love,  being  of  one  accord 
and  of  one  mind,  and  keeping  the  unity  of  the  spirit 
in  the  bond  of  peace." 

Ye,  who  believe  the  truth,  and  feel  the  importance 

of  the  gospel,  and  yet  have  hitherto  omitted  to  con- 

)  fess  the  name,  and  approach  the  table  of  your  Re- 


168    Chris  fs  Presence  the  Glory  of  his  Temple, 

deemer,  come  forward  without  dela}',  profess  your 
faith  in,  and  obedience  to  him,  join  yourselves  to  his 
church,  and  honor  iiim  in  the  sight  of  all  mankind. 

Ye  ynttths  ; — on  yfeu  will  depend  the  continuance 
of  Christ's  church  in  this  place.  Your  fathers  will 
soon  retire.  The  religion,  which  they  have  main- 
tained, they  will  leave  in  your  hands  ;  and  in  your 
hands  it  M'ill  be  preserved,  or  lost.  It  was  chiefly 
for  your  sakes  that  they  erected  this  house.  They 
will  not  need  it  long.  The  other  might  have  ac- 
commodated them  for  the  few  days  of  their  abode 
on  earth.  Y'^ou  Iiave  a  solemn  trust  now  committed 
to  you  ;  and  an  important  part  you  have  to  act,  in 
regard,  first,  to  your  own  salvation,  and  then,  to  the 
general  interest  of  religion,  society  and  succeeding 
generations.  Make  the  gospel  your  study,  religion 
your  choice,  heaven  your  pursuit,  and  your  souls 
your  care.  Attend  elivine  worship  in  this  house, 
join  in  the  prayers  and  praises  here  offered  to  God, 
receive  with  reverence  the  sacred  truths,  which  may 
here  be  dispensed.  Confess  the  name  of  your  Re- 
deemer, take  your  seats  at  his  table,  walk  in  his 
commandments  and  ordinaixes.  In  his  name  I  now 
call  you  to  come  in,  that  his  house  may  be  filled. 
Your  devout  attendance  will  contribute  much  to  the 
beauty  and  glory  of  the  house.  It  will  invite  his 
presence  :  he  loves  to  see  children  in  his  temple ;  he 
loves  to  hear  them  speaking  his  praise.  Out  of  their 
mouths  he  ordains  strength. 

Let  me  exhort  you  all  to  continue  in  brotherly 
love.  Study  the  things  which  make  for  peace,  and 
the  things  wherewith  ye  may  edify  one  another.  Let 
there  be  no  divisions  among  you.  If  you  see  any 
who  would  cause  divisions  and  offences — who  would 
make  separations  and  parties  in  this  church  or  socie- 
ty— who  would  detiich  you  from  your  present  rela- 
tion and  connection,  remember  the  command  of  the 
apostle,  "  mark  such  and  avoid  them,  for  they  serve 


Christ's  Presence  tht  Glory  of  his  Temple,    169 

not  the  Lord  Jesus  Christ,  but  their  own  unwor- 
thy ends."  They  may  use  good  words  and  fair 
speeches  ;  but  their  aim  is  to  deceive  the  hearts  of 
the  simple.  Be  ye  perfectly  joined  together  in  the 
same  mind  and  in  the  same  judgment;  and  look  not 
every  man  at  his  ov/n  things,  but  every  man  also  at 
the  things  of  others. 

Let  it  appear,  that  you  regard,  not  the  form  only, 
but  the  power  of  religion.  Walk  worthy  of  him, 
who  has  called  you  to  his  kingdom  and  glory. 

Continue  instant  in  prayer,  that  God  would  afford 
you  his  presence  in  thLs  house,  that  he  would  shed 
forth  his  spirit  abundajitly  on  you  and  your  children, 
that  he  would  fulfil  in  you  and  them  all  the  pleasure 
of  his  goodness  and  the  work  of  faith  with  power, 
and  that  the  name  of  our  Lord  Jesus  Christ  may  be 
glorified  in  you,  and  ye  in  him,  according  to  the 
grace  of  God. 

This  house  we  now  consecrate  to  God,  as  a  house 
of  prayer  and  praise — a  house  of  spiritual  instruc- 
tion and  discipline — a  house  of  heavenly  devotion 
and  brotherly  communion.  It  is  the  gate  of  heaven. 
Let  it  bear  a  resemblance  to  heaven,  into  which  noth- 
ing enters  that  defiles,  or  works  abomination.  Let 
no  corrupt  affections,  or  earthly  cares  accompany  us 
hither,  God  is  in  this  place,  and  holiness  becomes 
his  house. 

When  we  dedicate  this  house  to  him,  to  him  let 
us  dedicate  ourselves  also.  When  we  bring  an  off- 
ering, we  must  first  give  ourselves  to  the  Lord. 

The  ancient  temples  in  Jerusalem  were  dedicated 
with  the  sacrifices  of  slain  beasts.  I^et  this  temple 
be  dedicated  with  better — with  living  sacrifices — 
with  the  offering  of  our  bodies  and  souls  and  all  our 
powers  to  God.  This  is  our  reasonable  service. 
Without  this,  the  ceremonial  dedication  of  a  sump- 
tuous building  will  be  an  unacceptable  offering. 

I  X 


170    Christ\  Presence  the  Glory  of  his  Temple, 

By  our  attendance  in  this  house  may  we  all  be 
prepared  to  enter  into  that  holy  city,  where  is  no 
material  temple,  but  the  Lord  God  and  the  Lamb 
arc  the  temple  thereor — into  that  city  which  hath  no 
need  of  the  sun  to  shine  in  it,  for  the  glory  of  God 
doth  lighten  it,  and  the  nations  of  them  who  are  saved 
shall  wak  in  its  liia;ht,  and  shall  bring  their  glory  and 
honour  into  it.  The  gates  of  the  city  stand  open 
for  lis  to  enter.  They  are  not  shut  at  all  by  day, 
and  there  is  no  night  there.  But  let  us  remember, 
tliat  into  this  holy  city  nothing  can  enter  which  is 
deliled ;  but  they  only  who  are  written  in  the  Lamb's 
book  of  life.  And  these  are  they,  who  are  redeem- 
ed from  among  irnin — in  whose  mouth  is  found  no 
guile — who  keep  themselves  unspotted  from  the 
world,  and  wlio  follow  the  Lamb  v/hither  soever  he 
goes. 


SERMON  VIII. 


The  Atrocity  of  Suicide. 

-*  ■•»  ^^^^(iDi  <••  «■• 

The  two  following  DiscourMs,  were  delivered  at  SufHeld,  on  ihe  Lord's  day, 
February  24,  1805,  on  occasian  of  a  melancholly  in^Uiice  of  Suicide^  which 
had  recently  occurred  in  that  town. 

ACTS  xvi.  26. 

Do  thyself  no  harm: 

X  HIS  was  Paul's  exclamation  to  the  jailer 
in  Philippi,  who  at  that  moment,  was  about  to  de- 
stroy  himself  by  thrusting  a  sword  into  his  body. 
The  occasion  of  his  taking  such  a  desperate  resolu- 
tion is  related  in  this  chapter. 

While  Paul  and  Silas  were  preaching  in  Philippi, 
they^met  with  a  young  woman,  who  was  a  sorceress, 
and  who,  being  assisted  by  a  diabolical  power, 
brought  to  her  masters,  the  priests  of  the  heathen 
temple,  much  gain  by  soothsaying,  or  by  telling 
people  certain  strange  things.  Tliis  girl  followed 
the  apostles,  confessing  them  to  be  the  servants  of 
God,  and  the  teachers  of  the  way  of  salvation.  Paul, 
being  grieved  at  the  unhappy  condition  of  the  dam- 
sel, who,  while  she  was  convinced  of  the  trutli,  was 
under  the  power  of  an  evil  spirit,  commanded  the 
spirit  in  the  name  of  Jesus  to  come  out  of  her.    And 


172  The  Atrocity  of  Suicide, 


he  came  out  in  the  same  hour.     Her  masters,  per- 
ceiving that  the  hope  of  their  gain  was  gone,  caught 
Paul  and  Silas,  carried  them  before  the  magistrates, ' 
and  accused  them  of  exciting  tumults,  and  making 
dangerous  innovations  in  the  city. 

By  their  influence  among  the  people,  they  raised 
such  a  clamour  against  the  apostles,  that  the  magis- 
trates, being  overawed,  gave  sentence,  that  they 
should  be  beaten,  and  then  closely  imprisoned  ;  ac- 
cordingly, after  they  had  received  their  stripes,  tliey 
were  committed  to  the  jailer,  who,  being  charged 
on  his  peril  to  keep  them  with  safety,  thrust  them 
into  the  inner  prison,  and  made  their  feet  fast  in  the 
stocks.  In  the  night  God  miraculously  interposed 
to  set  these  prisoners  at  liberty.  He  shook  open  the 
prison  doors,  and  loosed  from  their  bands  all  who 
were  there  in  confinement.  The  jailer,  awakened 
by  the  violent  commotion,  saw  the  doors  open  ; 
and  concluding  that  the  prisoners  had  escaped,  and 
that,  according  to  the  Roman  laws,  he  must  suiier 
the  punishment  which  should  have  been  inflicted  on 
them,  he  drew  his  sword  and  would  have  killtd 
himself,  Paul,  perceiving  the  jailor's  desperate  res. 
olution,  cried  out,  "  Do  thyself  no  harm,  for  we 
are  all  here." 

The  particular  occasion  of  this  caution,  you  see, 
was  the  jailer's  attempt  to  kill  himself.  It  may 
therefore  be  considered,  first,  as  a  direct  prohibi- 
tion of  self  murder.  But  though  the  occasion  was 
special,  yet  the  caution  is  expressed  in  such  general 
terms,  as  may  fairly  be  applied  to  many  other  cases. 
We  will  therefore,  secondly,  improve  the  words, 
as  a  warning  not  to  injure  ourselves  in  any  way. 

I.  The  words,  considered  in  reference  to  the  par- 
ticular occasion  on  which  they  were  spoken,  arc  a 
express  prohibition  of  se/f  murder. 

The  two  awful  instances  of  this  kind  of  death, 
which  have  occurred,  both  lately,  and  one  recently,! 


i 


The  Atrocity  of  Suicide.  173 

in  this  place,  and  in  the  same  family,  naturally  di- 
rect my  thoughts,  and  call  your  attention  to  the 
subject  now  proposed. 

But  I  feel  myself  under  some  embarrassment. 
How  shall  I  do  justice  to  a  subject  of  this  nature, 
without  wounding  the  sensibility,  and  harrowing  up 
the  anguish  of  the  afflicted  ?  Gladly  would  I  console 
their  hearts,  assuage  their  griefs,  and  relieve  their 
pains.  But  must  I,  for  this  purpose,  disguise  the 
nature,  and  extenuate  the  heinousness  of  the  act, 
which  has  caused  their  aiiliction? — this  is  what  they 
do  not  desire.  They  wish,  that,  for  the  general  good, 
the  action  may  be  stated  truely,  and  exhibited  justly. 
And  if  they  should  hear  some  sentiments  expressed 

I  in  a  manner,  which  gives  new  pungeiicy  to  their 
painful  feelings,  they  will  excuse  the  honest  plain- 

iness  of  the  speaker  in  regard  to  the  common  bene- 
fit ;  for  it  is  their  benevolent  desire,  that  their  afflic- 
tion may  be  improved  as  the  means  of  preventing 
the  like  affliction  in  others.  The  preacher  will  aim 
to  find  out  acceptable  words ;  but  they  shall  be  up- 
right words,  even  words  of  truth.  And  may  they 
be  as  goads,  and  as  nails  fastened  by  the  masters  of 
idsscmblies. 

Relying  on  the  goodness  and  candor  of  the  afflict- 
ed part  of  my  audience,  I  resume  my  subject ;  and 
observe,  that  the  words  of  my  text  contain  an  ex- 
Ipress  prohibition  o^  self  murder. 

There  may  be  cases,  in  which  the  defence  of  our 
country,  or  the  vindication  of  our  religion  requires 
us  to  put  life  in  hazard,  or  even  to  submit  to  certain 
death.  As  the  best  end  will  never  justify  the  appH- 
cation  of  sinful  means,  so  we  can  have  no  right  to 
sacrifice  our  country,  or  our  religion,  for  the  preser- 
r'ation  of  life.  Thus  to  save  life  is  to  lose  it.  St. 
^ohn  says,  "  we  ought  to  lay  down  our  lives  for  the 
rethren."  Where  the  life  and  happiness  of  a  num- 
er  are  depending  on  our  exertions,  we  ought  to  in- 


174  The  Atrocity  of  Suicide, 

terpose  for  their  safety,  though  it  may  be  with  peril 
to  ourselves.  On  this  principle  of  general  benevo- 
lence, *'  Paul  sought,  not  his  own  profit,  but  the 
profit  of  mani/  that  tliey  might  be  saved."  *'  He  re- 
joiced to  be  offered  on  the  sacrifice  and  service  of 
their  faith."  In  such  a  case  "  he  reckoned  not  his 
own  life  dear  to  himself."  He  commended  some, 
who,  in  regard  to  the  general  interest  of  the  church, 
"  for  his  life  laid  down  tiieir  necks  ;"  or  rescued  his 
life,  at  the  hazard  of  their  own. 

But  though  on  principles  of  piety  or  patriotism,  a 
man  may  expose  his  own  life  to  the  violence  of 
others,  he  can  have  no  right  to  execute  violence  on 
himself.  If  he  is  boimd  to  suffer  death,  rather  than 
sacrifice  the  essential  interests  of  other  men  ;  he  is 
bound  to  live,  while  he  can,  that  he  may  promote 
their  interests  ;  and  to  do  good,  while  he  lives,  ac- 
cording to  the  ability  which  God  gives  him. 

The  strong  love  of  life  and  dread  of  death,  which 
are  common  to  men,  and  indeed  to  all  living  crea- 
tures, we  should  think,  must  be  a  sufficient  securit)'' 
against  suicide,  had  there  not  been  instances  of 
those,  who  have  violently  broken  over  this  natural 
and  powerful  barrier,  and  by  their  own  rash  hands 
have  audaciousl}-  terminated  their  Jives,  and  precipi- 
tated themselves  into  the  eternal  world. 

In  most  instances,  we  are  inclined  to  believe,  that 
this  violence  is  the  imhappy,  but  guiltless  effect  of 
insanity.  But  there  are  cases,  in  which  it  cannot  be 
imputed  to  this  cause.  The  persons  committing  it, 
however  irrational  iti  this  act,  appear,  in  all  other  re- 
spects, to  have  their  reason  in  its  usual  exercise.  The 
business  is  conducted  with  too  much  deliberation 
and  contrivance  to  be  ascribed  to  mere  delirium. 

Some  ancient  philosophers  taught,  and  some  mod- 
ern infidels  have  adopted  the  sentiment,  that  when 
the  pain  of  existence  exceeds  its  pleasure,  every  one 
has  a  right  to  withdraw  himself  from  it ;  and  that  it 


The  AtrocUij  of  Suicide.  175 

is  a  v/cakness  in  man  to  complain  of  his  burden, 
when  it  is  always  in  his  power  to  throw  it  ofF. 
Among  the  Greeks  and  Romans  self  murder  was  of. 
ten  committed,  not  merely  from  philosophy,  or  im- 
patience of  life,  but  often  from  false  notions  of  honor, 
liberty  and  magnanimity.  Among  the  Britons  and 
the  Americans  it  frequently  proceeds  from  gloomi- 
ness and  dejection  of  mind.  With  such  causes  the 
sentiments  of  infidelity  usually  concur  :  hence  m'c 
find,  that  since  the  notions  ol  Jatalism^  tiniversalism 
and  annihilation  have  been  avowed,  and  the  doctrine 
of  a  future  retribution  discarded,  instances  of  sui- 
cide have  been  multiplied  beyond  all  former  exam- 
ples. 

Self  murder  is  an  act  so  full  of  horror  and  so  con. 
trary  to  the  feelings  of  nature,  that,  in  our  calm 
hours,  we  think  ourselves  in  little  danger  of  it.  In 
our  contemplations  on  death,  this  kind  of  death  sel- 
dom comes  into  mind.  We  wish  to  put  far  from 
us  the  evil  day  ;  and  we  have  no  apprehension,  that 
we  shall  hasten  it  with  our  ov/n  guilty  hands.  But 
since  many  have  perpetrated  this  unnatural  act,  and 
since  we  knov/  not  what  temptations  may  assail  us, 
it  is  our  wisdom  to  guard  against  harm  from  our- 
selves, as  well  as  from  others. 

The  divine  law  has  not  so  explicitly  and  particu- 
larly forbidden  this,  as  it  has  most  other  crimes. 
And  the  reason  is  obvious.  Before  one  can  bring 
himself  to  perpetrate  this  act,  he  must  have  prostrat- 
ed all  consideration  of  law  and  penalty.  If  the  law 
of  nature  within  him  will  not  restrain  him,  no  exter- 
nal \siW  will  have  much  influence. — When  God,  as  a 
lawgiver,  prohibits  any  crime,  he  affixes  to  the  com- 
mission of  it  such  a  penalty,  as  may  reasonably  be 
supposed  sufficient  to  deter  men  from  it.  But  in 
the  case  of  self  murder,  there  is  no  room  for  penalty 
in  this  v/orld,  because  the  criminal  dies  by  his  crime, 
and  is  dead  before  cognizance  can  be  taken  of  it. 


176  The  Atrocitij  of  Suicidt, 

Cognizance  can  Ije  taken  only  in  tlie  other  world. 
But  \vhatevcr  may  be  the  cause,  which  induces  a 
man  to  this  dreacUul  act,  it  first  extini^uishes  the  be- 
lief, or  at  least  suspends  the  apprehension  of  future 
punishment.  So  that  penal  laws,  human  or  diA'ine, 
against  this  sin,  will  rarely  have  an  effect  on  men'j* 
minds,  after  they  have  once  formed  the  desperate 
resolution.  The  effect  must  usually  be  in  an  earlier 
stasre  of  the  evil. 

With  a  view  to  prevent  this  crime,  some  commu- 
nities have  fixed  upon  it  a  mark  of  infamy,  by  de- 
nying to  those  who  have  perpetrated  it,  a  decent  in- 
terment, except  in  cases  of  insanity.  But  the  wis- 
dom of  this  usage  may  be  doubted  ;  for  it  is  rather 
a  mean  of  increasing  and  continuing  the  anguish  of 
surviving  friends,  than  of  preventing  the  evil  in 
others.  The  consideration,  how  the  lifeless  body 
will  be  disposed  of,  can  have  no  great  influence  on 
those,  who  are  driven  to  so  unnatural  a  purpose.  In 
ihe  divine  law  given  to  the  Jews,  no  such  order  was 
instituted,  and  among  that  people  no  such  usage  was 
adopted.  Ahitophel,  who  hanged  himself  for  chag- 
rin, because  his  counsel  to  Absalom  was  rejected, 
was  buried  in  the  sepulchre  of  his  fathers. 

In  pagan  history  cases  are  mentioned,  in  which  a 
prevailing  passion  for  suicide  was  restrained  by  laws 
threatening  an  infamous  distinction  to  the  bodies  of 
such  as  destroyed  themselves.  Admitting  the  truth 
of  the  fact,  which  j)robably  we  may  admit,  yet  I  am 
not  sure,  that  it  can  be  a  precedent  for  christian  na- 
tions. 

It  is  natural  to  the  mind  of  man  to  look  forward. 
Heathens,  who  had  but  faint  and  doubtful  apprehen- 
sioLis,  and  many  of  them  no  apprehensions,  of  the 
eternal  world,  seldom  extended  their  views  farther 
beyond  eleath,  than  to  the  trcatn)ent  which  their 
bodies  and  their  names  would  meet  with  among  sur- 
vivors.    And  tlicsc   views  probably  made  deeper 


The  Atrocity  of  Suicide.  177 

impressions  on  them,  than  they  can  make  on  such 
as  by  the  light  of  revelation  can  look  into  an  eternal 
futurity.  If  they,  to  whom  the  grand  and  awlul 
scenes  of  the  everlasting  world  are  opened,  so  ut- 
terly disregard  thesCy  as  to  resolve  on  suicide,  it  can 
hardly  be  supposed,  that  so  smail  a  circumstance, 
as  the  t  catmcnt  oi  the  body  after  death,  will  divert 
them  from  the  resolution.  Among  an  enlightened 
people  the  surest  means  to  prevent  suicide  is  to  rep- 
resent its  guilt  and  madness  by  bringing  to  view  the 
rational  and  religious  arguments  against  it. 

To  some  of  these  arguments  we  will  now  attend. 

1.  Suicide  is  a  manitest  opposition  to  the  will  of 
God. 

Though  the  divine  law  has  given  ao  distinct  and 
particular  prohibition  of  the  sin  under  couhideration, 
yet  there  is  an  implied  prohibition  of  it  in  the  general 
laws  against  murder.  The  command  which  says, 
*'  Thou  shalt  not  kill,"  may  as  well  be  understood 
to  forbid  killing  ourselves,  as  killing  another  The 
reason  of  the  law,  "  that  man  is  made  in  the  image 
of  God,"  equally  extends  to  both  cases.  If  I  may 
not  shed  my  neighbor's  blood,  because  he  is  made 
in  God's  image,  I  may  not  shed  my  own  ;  for  I  am 
made  in  that  image,  as  well  as  he. 

That  principle  of  self  preservation,  that  desire  of 
life  and  dread  of  death,  which  the  Creator  has  im- 
planted in  us,  demonstrate,  as  clearly  as  any  ex- 
press law  could  do,  that  self  destruction  is  contrar}- 
to  his  will.  A  law  written  on  stone  cannot  be  more 
solemn  and  binding,  than  this  law  inscribed  on  the 
heart  and  wrought  into  our  nature.  The  will  of  God, 
that  we  should  use  all  lawful  means  to  avert  death 
and  prolong  life,  is  expressed  in  our  very  constitu- 
tion, and  could  not  have  been  expressed  in  more 
plain  and  indelible  characters  on  tables  of  adamant. 

2.  Any  act  of  sin  is  more  criminal  in  proportion 
as  it  is  more  contrary  to  nature.  Murder  of  any 
Y 


178  The  Jtrocitij  of  Suicide, 

kiiMi  is  criminal,  as  on  other  accounts,  so  particu- 
larly on  this,  that  it  is  contrary  to  that  natural  prin- 
ciple of  philanthropy  unci  compassion,  which  is 
couimon  to  mankind,  and  which  is  intended  as  a 
guard  against  mutual  injuries.  To  murder  a  friend 
and  bcricfactor  is  still  more  criminal,  because  to  him 
we  are  under  the  peculiar  obligations  of  gratitude 
and  relationship.  To  murder  a  parent  or  child,  a 
husband  or  wife,  is  yet  more  atrocious,  because 
these  relativescome  much  nearer  to  ourselves.  Now 
if  the  nearness  of  relation  and  the  strength  of  natur- 
al  aifection  aggravate  ti;e  guilt  of  murder,  no  other 
species  of  murder  can  be  so  criminal  as  self  murder, 
because  there  is  none  so  near  to  us,  and  none  for  ; 
whom  w€  ^o  naturally  care,  as  ourselves.  j 

3,  The  violation  of   a  trust  is,  in  any   case,   a    I 
crime.     And  the  crime  is  greater  in  pro})ortion  to   ,i 
the  magnitude  of  the  trust  wiiich  is  violated.     For  a    ■ 
parent  to  destroy  his  child,  or  a  guardian  his  ward,    | 
or  a  preceptor  his  pupil,  is  a  crime  highly  aggra-    \ 
vated  by  the  proiectioQ  which  he  owed  to,  and  the   i 
confidence  which  he  claimed  from  the  person  whom  < 
he  destroys.     But  God  has,  in  a  most  peculiar  sense, 
committed  to  us  the  care  of  ourselves.     No  other 
possesses  equal  ability,  or  is  under  equal  obligation, 
to  consult  our  safety,  as  we  to  consult  our  own. 
1'he  man  thciefore,  who  destroys  his  own  life,  vio- 
lates the  most  sacred  trust,  that  can  be  committed  to 
mortals. 

4.  This  ac^  is  one  of  the  greatest  injuries  which 
a  man  can  do  to  his  friends ;  for  he  not  only  deprives 
them  of  the  comforts  of  his  presence,  and  the  ben- 
efits of  his  assistance  in  life,  but  by  the  awful  man- 
lier of  liis  death  j;ierces  them  through  and  through 
with  the  keeue:>t  anguish,  and  opens  in  their  heart? 
a  rankling  wound,  wi)ich  time  cannot  close.  He 
leaves  them  under  inconsolable  distress  arising  from 
many  considerations,    and  particularly  from  this, 


The  Atrocity  of  Suicide,  179 

that  his  rash  and  criminal  exit  gives  cause  to  fear 
the  worst  with  re2:ard  to  his  condition  in  the  oLhor 
world. 

It  also  does  an  injury  to  society  by  removing  a 
member,  who  might  have  contributed  to  the  gener- 
al happiness.  As  God  has  endued  us  with  a  ca- 
pacity for  usefulness,  we  are  bound  faithfully  to 
serve  the  interests  of  maiikind  according  to  this  ca- 
pacity, until  we  shall  be  regular!}'  dismissed  from 
our  places.  The  great  Lord  of  nature  has  assigned 
us  our  post,  and  here  we  must  stand.  We  have  no 
right  to  quit  our  station,  before  he  calls  us  away, 
and  gives  us  our  discharge.  VV^ilful  desertion  will 
certainly  incur  his  highest  displeasure. 

5.  "  To  God  the  issues  of  death  belong."  In  his 
hands  is  our  breath,  and  his  are  all  our  ways.  He 
has  given  us  life,  and  to  terminate  it  is  his  preroga- 
tive. Suicide  is  therefore  a  bold  and  impious  as- 
sumption of  that  authority,  which  he  has  not  com- 
mitted to  mortals,  but  reserves  in  his  own  hands. 

But  if  to  terminate  life  is  God's  prerogative,  it 
will  be  asked,  What  right  has  civil  government  in 
any  case  to  inflict  capital  punishments  on  oilenders  ? 
I  answer.  No  right,  but  that  which  results  from  the 
will  of  God  declared  by  the  voice  of  revelation,  or 
the  voice  of  nature. 

If  we  are  bound  to  preserve  our  own  life,  we 
have  a  natural  right  to  defend  it  against  unjust  vio- 
lence, and  to  tiike  away  the  life  of  the  assailant 
v/hen  we  cannot  otherwise  preserve  our  own.  Soci- 
ety has  the  same  right  of  self  defence,  as  the  indi- 
vidual. There  are  certain  crimes,  which,  if  per- 
mitted, would  destroy  society.  These  crimes  musi 
be  restrained.  If  capital  punishment  ai)pears  to  be 
a  necessary  mean  of  restraining  them  ;  then,  on  the 
principle  of  self  defence,  society  has  the  same  right 
to  ordain  and  execute  this  kind  of  punishment,  as  it 
has  to  take  arms  for  repelling  an  unprovoi^cd  inva- 


180  The  Atrocity  of  Suicide, 

sion,  or  as  the  individual  has,  in  a  case  of  extreme 
necessity,  to  apply  force  against  the  murderous  at- 
teiupt  of  a  truculent  ruffian.  'J'o  neglect  the  neces- 
sar}'  means  of  self  preservation  w  ould  be  a  kind  of 
auicide  in  society,  as  well  as  in  the  individual.  But 
as  the  individual  may  not  use  violence,  when  by 
milder  means  he  can  secure  or  deliver  himself  from 
danger,  so  neither  may  society  annex  death  to  the 
commission  of  crimes,  which  may  as  well  be  pre- 
vented by  more  moderate  punishments.  For  it  is 
not  the  atrocity  of  crimes  in  a  moral  estimate,  but 
the  necessity  of  a  case  in  a  social  view,  which  is  to 
determine  the  degree  and  proportion  of  punish- 
ments. 

To  proceed  with  our  arguments. 

6.  Suicide  is  an  act  full  of  ingratitude.  Life  is  a 
favour,  unless  we,  by  our  own  iolly  and  vice,  ren- 
der it  otherwise.  God  daily  loads  us  with  benefits. 
He  bestows  upon  us  the  riches  of  his  goodness. 
Evils,  indeed,  there  are  in  every  man's  condition  : 
but  good  things  preponderate.  Our  afflictions  may 
be  severe  ;  but  compared  with  our  blessings,  they 
are  short.  Our  troubles  may  seem  many  ;  but  they 
are  really  few,  compared  with  our  enjoyments  ;  yea, 
much  the  greater  part  of  our  troubles  arise  from  our 
own  perverse  tempers,  from  pride,  impatience,  ava» 
rice  and  ambition.  Let  us  deduct  from  the  list  of 
our  adversities  all  those,  m  hich  we  create  to  our- 
selves, and  the  rest  will  be  brought  within  a  small 
compass.  Under  our  real  and  unavoidable  afflic- 
tions, religion  brings  us  solid  support  and  refreshing 
consolation.  Ujider  the  troubles,  which  spring  from 
our  guilty  passions,  religion  ministers  no  direct 
consolation  :  It  first  teaclxs  us  to  subdue  our  pas- 
sions, rectify  our  mistakes  and  correct  our  tempers  ; 
then  its  consolations  come  spontaneously,  and  the 
heart  can  feci  and  apply  them.  Now  since  life  is  a 
favour,  or  may  be  such,  unless  we  pervert  it,  to 


The  Atrocity  of  Suicide,  181 

shorten  it  is  to  spurn  the  divine  mercy  and  good- 
ness. 

7.  The  present  life  is  our  probation  for  future  and 
eternal  happiness  ;  aid  it  is  the  only  probation  that 
will  be  allowed  us.     "  There  is  no  work  nor  device 
in  the  grave."     A  g-uilty  life  and  impenitent  death 
will  be  followed  with  misery  eternal  and  extreme.    A 
1  great  salvation  is  now  offered,  and  may  be  obtained  ; 
1  but  if  we  finally  neglect  it,  there  is  no  escape.    Death 
j  terminates  our  only  probation,  and  fixes  our  future 
i  condition.     "  As  falis  the  tree,  so  it  lies."     What 
i  rashness  and  presumption  must  it  then  be  to  con- 
i  tract  this  already  contracted  term  of  life-— to  shorten 
,  this  short  space   of  trial,  on   the   improvement  of 
i  which  depends  our  esci'pe  from  endless  misery,  and 
!  our  enjoyment  of  everlasting  felicity  ?   What  mad- 
ness and  infatuation  to  cut  ourselves  off  from  all  re- 
maining opportunity  of  securing]:  our  final  salvation, 
and  to  run  the  dreadful  hazard  of  falling  into  intoler- 
able and  interminable  woe  ?  However  severe  pres- 
ent sufferings  may  be,  they  cannot  justify  an  impa- 
tience of  mind,  which  urges  to  so  awful  a  step.    No 
man  knows,  in  what  ways,  nor  how  soon,  God  may 
send  him  deliverance  from  his  troubles  :  no  man 
knows,  v>'hat  strong  consolations   may  be  imparted 
to  soften  his  adversities  and  cheer  his  desponding 
mind:  no  man  knows,  what  blessings  may  result 
from  the  things,  which  seem  to  be  against  him.  And, 
which  is  more,  no  man  knows,  what  a  wretched  ex- 
change he  shall  make,  when,  to  throw  off  his  present 
burdens,  he  plunges  himself  into  the  eternal  world. 
They,  who  in  the  exercise  of  reason,   (if  rea- 
son, in  such  a  case,  can  be  said  to  be  in  exercise,) 
have  taken  this  tremendous  step,    have  generallv 
been    urged  to    it    by    worldly    disappointments, 
by  the  distresses  of  poverty,  by  blasted  ambition, 
by  the  apprehension  of  disgrace,   by  the  fear  of 
punishment  for  some  infamous  crime,   or  by  the 
horrors  of  a  guilty  despairing  conscience.     The  mo- 


182  The  Atrocity  of  Suicide, 

tives  promptiiis^  them  to  it  are  crimin:)!  in  tlieir  na- 
ture, or  in  their  ca.use  ;  for  they  have  their  existence 
in  the  vices  and  corruptions  of  the  mind;  in  pride, 
inipatiencCj  avarice,  or  some  previous  wickedness. 
baiiK  in  the  hauj;'htiness  of  his  spnit,  fell  on  his  own 
sword,  lest  he  should  become  the  sport  and  mocke- 
ry of  his  insolent  and  victorious  enemies.  Ahitophel, 
by  disappointed  amiDition,  was  urged  to  hanir  him- 
self, when  he  found,  that  the  counsel  of  another  was 
pieferred  to  his  own,  and  that  his  political  scheme 
would  be  utterly  frustrated.  To  the  like  fatal  act 
was  Judas  driven  by  the  horror  of  guilt  and  the 
phrenzy  of  despair,  when  he  reflected,  that  he  had 
betrayed  innocent  blood,  and  perceived  that  the 
cruel  and  perfidious  action  could  not  be  recalled. 
The  fear  of  punishment  for  the  supposed  escape  of 
his  prisoners  hurried  the  jailer  to  draw  his  sword  on 
himseit. 

Bat  8.  The  greatest  aggravation  of  this  sin  is, 
that  It  leaves  no  opportunity  lor  repentance ;  and, 
therefore,  while  it  destroys  the  body,  it  ruins  the 
soul.  According  to  the  tenor  of  the  gospel,  no  wil- 
ful deliberate  sin  can  be  forgiven  without  a  distinct  ^ 
and  particular  repentance  ;  and  repentance  must  be 
a  work  of  the  present  life.  They  who,  urged  by 
pride,  ambition,  impatience  and  worldly  disappoint. 
n;ient,  wilfully  destroy  their  lives,  die  under  all  the 
guilt  of  a  depraved  and  vicious  character ;  and  to 
this  they  add  the  dreadful  guilt  of  finishing  their  pro* 
bationary  space  with  one  of  the  most  horrible  crimes 
in  their  power.  As,  tiierefore,  there  is  no  opportu- 
nity for  repentance,  there  is  no  scriptural  hope  oC 
ti;cir  obtaining  merc}'^,  except  in  those  cases,  in 
which  death  lingers  after  the  fatal  stroke  is  given,  or 
the  deadly  dose  is  received.  In  such  cases  it  would 
be  rash  to  conclude  that  repentance  is  never  exer- 
cised, and  mercy  never  obtained.  But  they,  who 
from  the  mere  impulse  of  a  vicious  temper,  clos« 


The  Atrocity  of  Suicide,  18$ 

life  b}'"  ail  act  oi  sudden  violence,  leave  us  no  positive 

I  hope  of  their  pardon  in  this  world  or  their  hajipi- 
ness  in  the  next. — We  commit  them  to  a  sovereign 
God. 

We  oii,^ht,  however,  to  entertain  more  favorable 
thoughts  of  those,  who  are  urged  to  this  violence  by 

II  a  distempered  body  and  a  distracted  mind.  I'o 
tliese  maladies  good  men  are  liable,  as  well  as  odiers; 
and  for  miscarriages,  which  proceed  wholly  from 
causes  of  this  kiiid,  we  cannot  think  them  answera- 
ble. As  they  are  not  themselves,  so  their  conduct 
is  not  their  own,  considered  as  rational  beina^s  and 
moral  agents.  It  is  rather  the  effect  of  a  disease 
operating  mechanically.  If  people,  under  the  pou  er 
of  a  wild  delirium,  which  wh(jiiy  deranges  the 
thoughts,  or  under  the  darkness  of  a  fixed  and  settled 
melancholy,  which  totally  absorbs  the  reason,  com- 
mit violence  on   themselves,  they  are   probably  no 

I  more  accountable  for  their  own  death,  than  if  it  had 
been  the  effect  of  lightning  or  an  apoplexy. 

It  is  difficult  to  sa}',  what  are  the  delusions  of  im- 
agination in  a  delirium.  They,  who  emerge  from 
such  a  state,  can  seldom  distinctly  recollect  and  re- 
late the  tlioughts,  which  then  possessed  their  braiijs 
and  urged  their  actions.  Some,  however,  after  rea- 
son has  resumed  its  dominion,  have  said,  that  they 
fancied  themselves  to  be  a  species  of  beings  different 
from  the  human,  or  in  a  situation  different  from  what 
was  real ;  and  that  the  fatal  actions  which  they  at- 
tempted, were  thought  to  be  necessary  means  of 
preservation  from  some  danger  which  seemed  to 
pursue  them. 

A  charitable  opinion,  founded  in  a  person's  good 
life,  ought  not  to  be  altered  by  the  unhaj)py  manner 
of  his  death,  when  this  appears  to  be  the  prob.ible 
effect  of  a  disordered  mind.  But  whatever  hope  we 
may  have  for  such  a  person,  the  case  of  those,  who, 
through  pride,  impatience,  discontent,  or  any  crimi- 


184  The  Atrocity  of  Suicide, 

nal  pasfeion,  violently  force  tlicir  passage  into  the 
other  world  by  their  own  rash  hands,  and  madly  rush 
before  the  tribunal  of  God,  to  disburden  themselves 
of  the  troubles  of  liie,  leaves  no  room  for  this  charit- 
able hope. 

We  have  said,  that  insLuiity  exempts  men  from 
accountableness  for  their  actions  :  but  then,  it  must 
be  remembered,  that  some  may  be  accountable  for 
their  insanity.  If  this  be  the  effect  of  their  own  vi- 
ces, of  intemperance,  idleness,  prodigality,  or  any 
criminal  passion  harboured  and  indulged,  however 
it  may  excuse  subsequent  conduct,  it  admits  no  ex- 
cuse for  itself.  The  vices,  which  produced  it,  stand 
chargeable  with  this  effect  and  all  its  horrible  conse- 
quences. 

We  have  considered  the  words  of  the  text,  as  they 
respect  the  case  of  the  jailer.  In  this  application, 
they  are  a  prohibition  of  violent  self  murder. 

But  the  words  admit  a  more  extensive  application. 
*'  Do  thyself  wo  harm."  The  expression  is  so  gen- 
eral, that  it  may  be  applied  as  a  caution  against  every 
kind  and  degree  of  self  injury.  If  it  be  crminal  to 
harm  ourselves  at  all ;  if  it  be  unlawful  to  terminate 
life  by  a  sudden  act;  for  the  same  reason  it  is  unlaw- 
ful to  destroy  our  health,  and  bring  on  death  by  slovr 
and  moderate  means.  He  who  designedly  tajces  a 
fatal  dose  of  poison  is  guilty  of  self  murder,  whether 
the  poison  be  intended  to  operate  hastily  or  gradual- 
ly. The  apostle  may  therefore  be  understood  as 
warning  us  against  every  thing  in  our  temper  and 
conduct,  which  tends  to  shorten  our  life,  or  to  ren* 
der  it  unhappy  while  it  lasts. 

This  part  of  our  subject  we  shall  distinctly  illus 
trate  in  another  discourse. 


■ 


SERMON  IX. 


>®4t.«c 


Causes  leading  to  Suicide, 


ACTS  xvi.  e6. 

Dc  thyself  no  harm* 

X  HESE  words  of  Paul  to  the  jailer,  who 
had  drawn  his  sword  to  kill  himself,  contain  an  ex« 
press  prohibition  of  self  murder.  And  thej'  may 
also  be  considered  as  giving  a  general  caution  against 
harming  ourselves  in  any  way,  or  by  any  means 
whatever, 

We  have  already  applied  the  words  to  the  particu- 
lar case,  which  was  the  occasion  ©f  them.  We  will 
now, 

II.  Improve  them  in  their  more  general  applica- 
tion. 

I  shall  here  mention  some  particular  evils  by 
which  men  often  do  themselves  harm. 

1.  Intemperance  is  included  in  this  general  pro- 
hibition. 

All  things  needful  for  the  support,  and  conducive 
to  the  pleasure  of  life,  God  has  given  us  richly  to 
enjoy.     Every  creature  of  God  is  good,  and  nothing 

/Li 


186  Causes  leading  to  Suicide, 

to  be  refused  it'  it  be  received  with  thanksgiving; 
and  used  with  prudence  and  sobriety.    The  animals 
mny  be  governed  by  appetite  ;  for  as  tlicy  have  no 
principle  superior  to  this,  so  this  is  well  adjusted  to 
the  exigences  of  their  nature,  and  will  ordinarily  di- 
rect them  rightly  in  the  choice  of  their  food  and  in 
the  measure  of  indulgence.     This  is  doubtless  true 
of  the  beasts  of  the  forest,  who  are  left  wholly  to  na- 
ture.    But  mail  is  endued  with  reason  ;  and  reason, 
not  mere  appetite,  must  guide  him  in  all  his  sensi- 
tive gratifications.     When  gratification  is  his  great 
object,  and  when  this  is  carried  beyond  what  nature 
requires  for  its  comfort,  or  can  bear  without  oppres- 
sion, then  imaginary  pleasure  turns  to  real  pain. 
Customary  excess  in  animal  indulgence  debilitates 
the  frame,  impairs  the  understanding,  distempers 
the  body,  and  hasten9  a  dissolution.     It  create^  dan- 
gers and  casualties,  banishes  prudence  and  caution, 
proves  the  occasion  of  violent  injuries  and  sometimes 
of  sudden  death.     "  Who  hath  wo  ?  who  hath  sor- 
row ?  who  hath  wounds  without  cause  ?  They  who 
tarry  long  at  the  wine. — Look  not  on  the  wine,  when 
it  is  red,  when  it  giveth  its  colour  in  the  cup.    At  the 
last  it  biteth  like  a  serpent,  and  stingeth  like  an  ad- 
der.    Thou  shalt  be  as  one  that  lieth  down  in  the 
midst  of  the  sea,  or  as  one  that  lieth  on  the  top  of  a 
mast." 

But  if  intemperance  should  not  cause  death  sud- 
denly, yet  it  tends  to  that  issue  gradually.  It  works 
in  the  frame  like  a  slow  poison,  and  its  deadly  ef- 
fects, though  moderate,  are  not  the  less  certain. 
Besides  its  baneful  influence  m\  the  body,  it  con- 
sumes the  substance,  inflames  the  passions,  stupifies 
the  conscience,  blasts  the  reputation  and  puts  an  end 
to  usefulness.  Yea,  it  often  transforms  a  man  of 
hopeful  abilities  and  amiable  manners  into  a  vexa- 
tious companion,  a  fractious  parent,  a  quarrelsome 
neighbor,  a  mischievous  member  of  societ)\     It 


Causes  leading'  to  Suicide,  187 

ticstroys  every  thing,  which  belongs  to  him,  as  a 
man  ;  as  a  rational^  moral,  social  being.  It  leaves 
to  him  only  the  animal  part,  and  this  sunk  lower  than 
it  is  in  the  natural  brute.  And  say,  is  not  this  crea- 
ture, as  really  a  self  murderer,  as  if  he  had  plunged 
a  sword  in  his  bosom,  or  swallowed  a  dose  of  poi- 
son ? 

The  drunkard  may,  in  a  sober  hour,  be  shocked 
at  the  sight  of  one,  who  has  done  violence  to  himself. 
But  his  own  guilt  is,  in  many  respects,  far  more  ag- 
gravated. The  felon  perhaps  destroyed  himself  by 
a  single  and  sudden  act,  and  under  the  force  of  a 
strong  temptation.  The  drunkard  destroys  himself 
deliberately,  by  repeated  acts,  and  in  cool  blood. 
[  The  former  may  perhaps  wish,  when  it  is  too  late, 
I  to  recal  his  rash  and  hasty  deed.  This  some,  who 
i  have  been  rescued  and  restored,  have  confessed. 
i  And  such  have  rarely  made  a  second  attempt.  The 
I  latter  persists  in  his  injurious  treatment  of  himself, 
even  after  he  has  begun  to  experience  its  ruinous 
and  fatal  eft'ects.  He  finds  his  substance  wasting, 
his  health  declining,  his  constitution  tottering,  and 
his  infirmities  increasing ;  but  still  he  goes  on  add- 
ing drunkenness  to  thirst.  "  Though  the  fool  is 
brayed  in  a  mortar,  yet  his  folly  departs  not  from 
him.'*  What  is  all  this,  but  deliberate  self  murder  ? 
He  does  not,  indeed,  aim  at  his  own  destruction. 
But  he  pursues  a  course,  which  reason,  observation 
and  experience  shew  him,  must  tend  to  his  destruc- 
tion. The  ruffian,  who,  in  robbing  a  man,  gives 
him  a  fatal  wound,  cannot  exculpate  himself  from 
murder  by  pleading,  that  his  intention  was,  not  to 
kill  the  man,  but  to  get  his  money.  No  more  can 
the  drunkard  excuse  himself  by  alledging,  that  his 
intention  was  only  to  gratify  his  appetite  ;  not  to  in- 
jure his  life.  He,  who  voluntarily  does  an  unlawful 
action,  is  by  the  law  of  reason,  as  well  as  by  the  law 


188  Causes  leading'  to  Suicide, 

of  man,  responsible  for  the  natural  and  obvious  con- 
sequences  of  that  action. 

2.  IdlgJiess  is  a  pernicious  and  often  a  fatal  vice. 

The  man  who  pursues  no  regular  course  of  busi- 
ness, or  neglects  the  business,  which  he  pretends  to 
pursue,  brings  ruin  on  himself,  iind  involves  others 
•with  him.  He  is  assailed  by  temptations,  which  his 
debilitated  mind  has  no  fortitude  to  resist.  He  is 
drawn  into  vices,  against  which  sober  industry  would 
liave  secured  him.  A  derangement  of  his  afi'airs 
ensues,  and  he  resorts  to  gambling  and  swindling  as 
expedients  to  retrieve  them — to  deceitful  promises 
and  ostentatious  parade,  as  means  to  defer  his  mis- 
fortune and  disgrace — to  company  and  drinking,  aa 
the  diverbions  of  his  gloomy  thoughts,  and  the  seda- 
tives of  his  anxious  foreboding  fears.  He  seduces 
the  simple  and  unwary  to  associate  with  him,  that  he 
may  abuse  their  unsuspecting  confidence,  and  take 
advantage  of  their  inexperience.  If  he  has  some  ad- 
dress and  much  conceit,  he  will  talk  aloud  about 
matters  of  state,  will  affect  vast  wisdom  and  patriot- 
ism, and  will  slander  worthy  men,  that  he  may  be 
put  into  some  office,  by  which  he  can  riot  at  the  pub- 
lic expense.  But  the  time  comes,  when  his  ambi- 
tion is  blasted,  his  fraud  detected,  and  his  plans  dis- 
concerted. Then  ruin  bursts  upon  him  with  irre- 
sistible force  ;  and  he  sinks  into  inactive  despond- 
ence, or  quits  his  country  by  flight,  or  perhaps  the 
world  by  suicide  ;  and  he  depai  ts  loaded  with  the 
execrations  of  those  whom  he  has  undone.  Tiiiti 
is  no  imaginary  description.     It  is  often  realized. 

3.  Men  do  themselves  harm  by  the  habitual  in- 
dulgence of  a  melancholy  spirits  This  is  one  cause 
of  self  murder. 

Gloomy  apprehensions  of  God  and  religion,  and 
dismal  conclusions  concerning  ones  self,  render  life 
a  burden,  and  embitter  all  its  comforts.  A  severer 
distress  cannot  be  imagined,  than  that  which  arises 


\ 


Causes   leading  to  Suicide^  189 

from  this  source.  Every  other  distress  will  admi< 
of  some  consolation.  It  may  be  allayed  with  the 
hope  of  tj:ood  to  come,  either  in  this  world  or  the 
next.  But  the  anguish  of  a  sotded  melancholy  is 
inconsolable,  because  it  shuts  out  hope,  that  faithful 
attendant  in  ordinary  afRictions.  "  The  spirit  of  a 
man  will  sustain  his  infirmity,  but  a  wounded  spirit 
who  can  bear  ?"  This  is  the  reason  why  it  has  so  often 
urged  men  to  put  a  speedy  end  to  life.  Viewing 
themselves  as  abandoned  to  misfortune  here,  and 
doomed  to  misery  hereafter,  they  found  nothin^^  to 
,  invite  their  stay,  or  forbid  their  exit.  Imagining-, 
I  that  they  already  knew,  and  had  begun  to  feel  the 
I  worst  that  could  befal  them,  they  seemed  to  them- 
i  selves  to  run  no  risk  by  plunging  headlong  into  ano- 
j  ther  world,  or  whatever  might  be  the  consequence 
j  there,  at  least  they  were  sure  of  getting  rid  of  what 
they  suffered  here.  They  therefore  chose  strangling 
and  death,  rather  than  life. 

Since  these  gloomy  and  desperate  apprel^Misions 
arc  so  painful  in  themselves,  and  so  dangerous  in 
their  tendency,  we  ought  carefully  to  guard  our  souls 
against  them  ;  to  rebuke  them  when  they  begin  to 
arise,  and  to  banish  them  before  they  get  full  posses- 
sion. 

The  primary  cause  of  settled  melancholy  is  usu- 
ally, no  doubt,  some  nervous  affection,  which  dis- 
tempers the  imagination,  and  beclouds  the  mind. 
People  thus  affected  complain  of  wicked,  and  often, 
of  blasphemous  suggestions  ;  and  of  great  inco- 
herence and  confusion  in  their  thoughts,  whenever 
they  attempt  closely  to  fix  them  on  any  subject. 
And  if  they  are  of  a  serious  disposition,  this  confu- 
sion will  be  most  observable  in  religious  duties  ; 
although  if  they  did  but  notice  it,  it  is  probably  as 
real  in  many  other  cases.  In  this  gloomy  state  of 
mind,  they  draw  dark  conclusions  respecting*  every 
thing  which  seems  important ;  and  ebpecialiy  with 


1^  Causes  leading  to  Suicide* 

respect  to  their  final  salvation,  which  they  regard 
as  an  object  of  the  highest  importance.  From  the 
evil  thoughts  which  haunt  them,  and  from  the  ver- 
satility and  unfixedness  of  their  minds  in  holy  duties, 
they  conclude  that  there  is  nothing  of  the  temper  of 
religion  in  them.  They  look  to  former  times — they 
reflect  on  that  refreshing  light  and  spiritual  sensibility 
— that  cheerful  hope  and  lively  comfort,  which  they 
have  once  known  ;  and  hence  they  make  out  a  new 
argument  against  themselves.  Comparing  their 
present  darkness  and  perturbation  with  the  clear  light 
and  calm  joy  of  better  days,  they  imagine  that  they 
have  committed  the  unpardonable  sin,  or  at  least 
some  great,  though  perhaps  unknown  transgression, 
which  has  provoked  God  to  withdraw  his  spirit  from 
them  ;  and  that  now  their  case  scarcely  admits  of 
hope.  Brooding  over  these  melancholy  thoughts, 
they  hatch  them  into  the  viper  despair,  the  poison 
of  which  drinks  up  their  spirits.  When  they  have 
come  to  this  stage  in  the  progress  of  religious  mel- 
ancholy, their  case  is  extremely  unhappy,  because 
they  refuse  to  be  comforted,  and  reject  every  con- 
sideration, which  might  give  them  relief.  It  is  easy 
for  every  one,  but  themselves,  to  sec  that  bodily 
disorders  lie  at  the  bottom  of  their  complaints — • 
that  their  dark  conclusions  are  unreasonable  and  un- 
founded, that  their  case  bears  no  resemblance  to  the 
case  of  those  who  are  forsaken  of  God.  It  is  easy 
to  tell  them,  that  their  strong  sense  of  the  import- 
ance of  religion  discriminates  them  from  the  harden- 
ed wretches,  who  have  sinned  away  their  hopes— 
that  as  the  mercy  of  God  is  infinite,  no  man  has 
cause  for  despair,  but  he  who  has  cast  off  the  care  of 
his  soul — that  their  evil  thoughts  being  a  grief  and 
burden  to  them,  cannot  be  supposed  to  arise  from 
settled  impiety  and  a  love  of  sin — that  their  unfix- 
edness and  confusion  in  religious  duty  are  no  evi- 
dence of  a  wicked  temper,  as  long  as  the  same  iu- 


Causes  leading  to  Suieide.  19i 

lirmity  appears  in  every  other  case  in  which  they  la- 
bour to  command  their  attention.  But  these  argu- 
ments take  little  hold  on  thenri,  because  their  state 
is  such,  that  they  will  turn  every  thing  against  them- 
selves. The*  blackness  of  their  minds  absorbs  all 
the  rays  of  light.  In  these  circumstances  they  are 
much  exposed  to  temptations,  and  poorly  able  to 
make  their  defence  ;  tlieir  adversary  is  busy,  and  he 
readily  gets  an  advantage  against  them.  It  is  easy 
to  give  them  good  advice  ;  but  hard  for  them  to  ap- 
ply it.  For  this  reason  it  is  more  necessary  to  guard 
against  the  first  invasion  of  melancholy,  when  it  is 
more  in  one's  power  to  resist  it. 
I  That  we  may  prevent  this  danger,  we  must  form 
I  just  and  consistent  ideas  of  God's  character  and  of 
i  the  gospel  scheme  ;  we  must  contemplate  his  mercy 
j and  grace,  as  well  as  his  justice  and  holiness,  and 
I  the  promises  and  invitations  of  the  gospel,  as  well  as 
iits  warningsand  threatnings ;  we  must  attend  to  those 
things  which  are  clearly  and  plainly  revealed,,  and 
which  are  the  ground  of  our  faith  and  hope,  and  not 
perplex  ourselves  about  the  secret  mysteries  which 
are  notreveaIed,and  which  wx  could  not  understand, 
if  they  were  ;  we  must  apply  ourselves  to  present 
duty,  and  not  curiously  pry  into  the  unknown  events 
[Of  futurity  ;  we  must  readily  obey  the  plain  com- 
jmands  of  God,  and  trust  his  faithfulness  and  power 
ito  fulfil  his  promises  ;  we  must  daily  walk  with  God, 
jkeep  up  an  intercourse  with  him,  and  commit  our- 
selves in  well-doing  to  the  keeping  of  his  provi- 
dence and  grace. 

4.  Men  do  themselves  harm,  when  they  indulge 
immoderate  passions  ;  such  as  impatience,  avarice^ 
ambition,  grief,  envy  and  wrath. 

"  The  sorrow  of  the  world  breaketh  the  spirit,  and 
^vorketh  death."  "  Envy  is  the  rottenness  of  the 
ibones."     *'  Wrath  killeth  the  foolish  man.'*    These 


192  Causes  feadir/ff  to  Smcidc, 

passions,  like  scorpions,  sting  and  torment  the  soul, 
and  spread  a  malignant  poison  through  the  vvliole 
frame.  They  embitter  life's  dearest  enjoyments, 
aggravate  all  its  pains,  and  exclude  the  consolations 
of  religion.  In  many  cases  they  have  proved  ex- 
citements  to  self  murder.  The  pride  of  Ahitophel, 
chagrined,  that  the  counsel  of  another  was  preferred 
to  his  own,  drove  him  to  hang  himself.  The  avarice 
ofAhab,  disappointed  in  an  attempt  to  annex  Na- 
both's  garden  to  his  own  field,  deprived  him  of  the 
joys  of  life,  and  confined  him  to  his  bed,  sick  with 
discontent,  and  unable  to  eat  bread.  His  passion, 
though  it  did  not  prompt  him  to  do  violence  to  him- 
self, yet  instigated  him  to  destroy  honest  Naboth, 
and  thus  brought  on  him  the  wrath  of  God,  which 
doomed  him  to  a  premature  death.  Haman,  in  the 
haughtiness  of  his  spirit,  deemed  all  his  riches  and 
honors  of  no  value,  while  he  saw  Mordecai  sitting 
in  the  king's  gate  ;  and  refusing  him  the  homage 
which  he  claimed.  Jonah,  when  the  predicted  ca- 
tastrophe of  Ninevah  was  suspended,  thought  it  bet- 
ter  to  die,  than  to  live  !  And  when  exposed  to  the 
intense  beams  of  the  sun,  he  was  deprived  of  a 
friendly  shade,  he  was  very  angry,  nnd  said,  *'  I 
do  well  to  be  angry,  even  unto  death,"  The  Jews, 
impatient  of  their  troubles  in  the  wilderness,  wished 
to  God,  that  they  had  died  in  the  land  of  Egypt. 
Some  worried  with  this  peevish,  discontented  spirit, 
have  not  only  wished  for  death,  but  executed  their 
wish  ;  and  because  the  world  did  not  gratify  their 
restless  humour,  they  would  stay  in  it  no  long-er. 
This  uneasy  temper,  if  it  does  not  destroy  life  itself, 
destroys  all  that  is  good  in  life,  and  banishes  every 
real  enjoyment. 

Envy,  malice  and  revenge  are  still  more  danger- 
ous passions.  Undt;r  their  malignant  influence,  a 
petty  affront,  a  trifling  injury  has  hurried  men  to 


Causes  leading  to  Suicide*  193 

such  desperate  actions,  as  have  caused  the  death  of 
others,  and  terminated  in  their  own.  When  men 
[  harbour  and  indulge  such  pernicious  and  baneful 
passions,  they  know  not  what  harm  they  incur,  nor 
what  danger  may  a^\'ait  them. 

5.  Men,  wlio  admit  and  entertain  irreligious  and 
licentious  principles,  do  themselves  infinite  harm, 
'  and  if  they  avow  and  diffuse  such  principles,  they 
;  do  immense  injury  to  others. 

Religion  is  the  only  solid  foundation  of  comfort  in 
ithis  world,  and  of  happiness  in  the  next.  This, 
I  embraced  in  the  heart,  banishes  envy  and  malice, 
I  impatience  and  discontent,  anxiety  and  fear ;  in- 
t  spires  with  benevolent  affections,  calm  resignation 
and  cheerful  hope  ;  and  gives  a  sure  title  to  glory 
and  immortality.  The  man,  who  renounces  religion, 
abandons  all  his  rational  comforts  and  future  pros- 
pects. He  makes  himself  a  prey  to  temptation,  vice 
and  fear.  He  becomes  a  creature  exposed,  defence- 
less and  forlorn.  If  he  should  see  his  condition,  he 
would  be  a  terror  to  himself.  If  others  should  see 
his  heart,  he  would  be  a  terror  to  all  about  him.  If 
all  men  were  like  him,  he  would  have  no  security 
from  the  violence  of  his  neighbors.  He  has  now 
no  security  from  the  violence  of  his  own  hands  ; 
nor  have  others  any  security  from  this  violence, 
but  the  laws  of  society.  There  is  in  him  no 
principle  to  restrain  him  from  any  outrage,  which 
his  passions  may  dictate,  whether  against  himself 
or  mankind. 

There  are  some,  who  view  this  life  as  the  only 
term  of  human  existence.  If  in  words  they  ac- 
knowledge a  God,  who  made  and  sustains  the  uni- 
verse, yet  in  reality  they  discard  the  idea  of  his  moral 
government,  and  consequently  of  a  future  retribu- 
tion. These,  as  they  believe  no  existence,  fear  no 
punishment,  after  death,  and  consequently  are  under 

A  a 


194  Causes  leading  to  Suicide, 

no  moral  restraint  from  vice  while  they  live.  And 
whenevtT  their  troubles  m:ike  them  weary  of  exist-  jj 
ciiCe,  tb.ey  claim  a  right  to  terminate  it.  Many,  oii  jj| 
this  principle,  have  been  their  own  executiontrs ; 
and  bome  have,  with  themselves,  destroyed  their 
nearest  friends.  I'hey  consider  men  merely  as  a  su- 
perior race  of  animals;  and  what  evil  will  they  sec 
in  killing  a  man,  more  than  in  killing  any  other  ani- 
mal?  This  sentiment  directly  tends  to  extinguish' 
those  social  afiections  and  human  feelings,  which  arc 
our  natural  restraints  from  mutual  injury,  and  our 
natural  excitements  to  mutual  beneficence.  If  we 
have  a  rig'it  to  retire  from  existence,  because  we 
experience  trouble,  we  shall  claim  as  good  a  right 
to  put  another  out  of  existence,  because  he  gives  us 
trouble. 

There  are  some,  who,  though  they  profess  to  be- 
lieve a  future  existence,  yet  deny  ail  future  punish- 
ment, and  persuade  themselves,  that  a  God  of  infi- 
nite goodness  will  make  all  his  creatures  happy  at 
last,  and  will  inflict  punishment  on  none,  whatever 
may  be  their  character.  In  this  persuasion,  they 
can  fear  nothing  from  vice,  except  some  present  in- 
convenience, and  this,  they  imagine,  may  be  over 
balanced  by  some  solid  advantage ;  and  they  can  fear 
nothing  from  death,  but  the  pain  of  dying  ;  and  thij 
they  must  submit  to  sooner  or  later.  If  this  world  is 
become  troublesome  to  them,  and  likely  to  continue 
so,  why  should  they  not  quit  it  for  the  more  speedy 
possession  of  a  better  ?  And  if  their  dearest  friend  is 
in  a  state  of  suffering,  and  there  is  no  good  prospecf 
of  relief,  why  should  they  not,  in  pure  humanity, 
hasten  his  transition  to  a  more  desirable  condition  ? 
When  other  means  fail,  why  should  not  death  be  ap- 
plied as  the  last,  and  the  only  remedy  ?  Such  has 
beta,  in  some  instances,  the  dreadful  consequence  of 
this  nefarious  sentiment. 


I 


Causes  leading  to  Suicide,  195 

There  are  others,  who  imagine,  that  every  man's 
destiny  is  eterp.ally  fixed,  and  eve^-y  man's  conduct 
immutably  determined  by  an  absolute  fatality  ;  and 
hence  they  conclude,  that  it  is  their  true  wisdom  to 
cast  ofFall  concern  about  their  own  actions  and  the 
final  issue  of  them,  to  follow  their  own  inclinations 
without  fear,  and  to  meet  with  boldness  the  fcite 
which  is  allotted  for  them,  and  which  they  cannot 
divert  or  avoid.  These,  if  ur^ed  to  suicide,  as  a  re- 
lief from  pain  and  sorrow,  embrace  it  as  their  desti- 
ny, and  flatter  themselves,  that  they  are  not  account- 
able. If  they  should  chance  to  tall  into  misery  in 
another  world,  they  say,  it  is  their  fate,  not  their 
fault.  It  is  not  what  they  have  procured  to  them- 
selves, but  what  the  general  system  of  nature  has 
fixed  for  them.  All  these  schemes  come  to  the  same 
issue,  that  no  man's  happiness  depends  on  his  moral 
conduct,  and  that  it  is  indifferent  with  regard  to  his 
future  condition,  how  he  lives,  and  how  he  dies. 

The  awful  tendency  of  such  principles  is  mani- 
fest from  their  effects.  Since  they  have  prevailed, 
instances  of  murder  and  suicide,  and  of  duelling, 
which  involves  in  it  both  murder  and  suicide,  have 
become  much  more  frequent,  than  they  were  form- 
erly. They  have  lamentably  increased  in  our  own 
land  ;  and  in  France,  after  the  general  prostration  of 
religion,  they  were  astonishingly  multiplied.  And, 
so  far  as  my  information  enables  me  to  judge,  all 
those,  who  have  destroyed  themselves,  except  such 
as  were  insane,  had  professedly  adopted  sentiments 
subversive  of  religion,  and  had  thrown  off  the  re- 
straints of  a  future  retribution.  And  in  some,  who 
Iwere  partially  insane,  licentious  principles  co-ope- 
jrated  with  their  mental  disorders,  and  might  proba- 
bly first  operate  to  the  production  of  them. 

It  is  not  my  intention  to  enter  into  a  discussion  of 
[these  principles.  This  would  open  too  extensive  a 
field  for  the  time  now  allotted  me.     I  shall,  how- 


196  Causes  leading  to  Suicide* 

ever,  refer  you  to  one  summary  argument,  which 
must  be  sufficient  to  give  conviction  to  every  intelli- 
gent  mind. 

Only  consider  what  is  the  natural  tendency  and 
the  frequent  operation  of  the  principles,  which  have 
been  mentioned.  Enquire  whether  a  man  possess- 
iuij;  and  actinj^  upon  them,  would  l)e  safe  to  himself : 
and  whether  his  family,  his  friends,  his  neighbors 
would  be  safe  in  connection  with  him,  if  he  was  un- 
restrained by  the  laws  of  society.  Enquire  whether 
a  society,  actuated  by  such  principles,  could  protect 
its  members,  or  could  itself  subsist.  Enquire  whether 
any  rational,  free,  and  eiiicient  government  could 
ever  be  maintained  on  these  principles.  Answer 
these  enquiries,  and  you  will  have  a  full,  practical 
demonstration,  that  the  principles  are  absolutely 
false.  No  sentiments  are  true,  which  cannot  safely 
be  applied  to  pritctice.  These,  applied  to  practice, 
would  dissolve  Ihmilies,  disband  societies,  annihilate 
government,  and  destroy  mankind. 

One  of  the  surest  ways  to  prove  v/hether  opinions 
are  true,  is  to  bring  them  to  the  test  of  practice,  and 
examine  what  would  be  their  consequence.  We 
may  always  act  in  conforniity  to  truth.  If  we  are 
all  to  be  annihilated  at  death,  we  may  act  as  if  we 
were  to  be  annihilated.  If  there  is  no  divine  moral 
government,  we  may  act,  as  if  there  was  none,  and 
ma)  live  as  if  we  were  not  accountable.  If  we  are 
under  the  power  of  an  uncontrolable  fate,  wc  may 
give  ourselves  up  to  this  fate  :  we  need  not  consult 
our  reason,  but  may  implicitly  follow  every  impulse 
of  passion.  And  if  we  may  act  in  this  manner,  so 
may  our  neighbors,  and  so  may  all  mankind.  And 
what  would  be  the  coissequence?  The  world  would 
be  a  Babel :  it  would  be  an  Aceldama.  Let  the  in- 
fidel bring  forth  his  strong  reasons,  and  this  appeal 
to  practice  will  at  once  confound  them  all. 


Cause.-i  leading  to  Stnciite..  197 

G.  Men  do  themselves  harm  b}-  tlie  commission 
of  presumptuous  shis. 

There  are  some  crimes,  which  by  the  laws  of  God 
;iiid  men  are  capital.  The  man  who  ventures  on 
these,  aclcb  to  them  the  crime  of  self  murder.  He 
forfeits  life,  puts  himself  out  of  the  protection  of  so- 
ciety, anil  becomes  a  victim  to  justice,  whenever  it 
can  arrest  him.  Burglary  and  arson,  which  by  law 
are  punishable  with  death,  are  in  their  nature  horri- 
bly criminal.  But  their  criminalty  is  dreadfully  ag- 
gravated by  the  consideration,  that  the  hardened 
and  desperate  villain,  for  a  paltry  gain,  or  for  the  grat- 
ification of  an  infernal  passion,  gives  up  the  securi- 
ty of  his  life.  Presumptuous  sins  are  often  follow- 
ed with  a  horror  of  conscience,  which  poisons  every 
comfort,  and  which  has  sometimes  sought  relief  in 
suicide.  Judas,  when  he  had  betrayed  his  Lord, 
threw  back  in  painful  disgust  the  reward  of  his  trea- 
son ;  and  goaded  with  sharp  reflections  of  guilt  and 
pungent  apprehensions  of  punishment,  he  plunged 
himself  headlong  into  the  very  misery  which  he 
dreaded,  and  the  anticipation  of  which  was  more 
than  he  could  bear. 

7.  Men  are  continually  doing  themselves  harm, 
while  they  live  in  a  course  of  sin. 

Some  atrocious  crimes  are  more  immediately  sub- 
versive of  peace,  comfort  and  security  ;  but  all  sin 
is  destructive  of  the  soul.  Thus  wisdom  instructs 
us  :  "  he  that  sinneth  against  me,  wrongetii  his  own 
soul;  all  they  that  hate  me,  love  death."  "  Righte- 
ousness tendeth  to  life :  but  he  that  pursueth  evil 
pursueth  it  to  his  death."  He  who  endangers  his  soul 
for  any  \yorldIy  object,  even  for  the  preservation  of 
life  itself,  purchases  the  latter  at  too  great  a  price. 
*'  What  shall  a  man  be  profitted,  if  he  gain  the  whole 
world,  and  lose  his  own  soul  ?  and  what  shall  he 
give  in  exchange  for  his  soul  ?"  Every  thing  should 
be  regarded  according  to  its  worth.     As  the  future 


198  Causes  leading  to  Suicide. 

is  of  more  value  than  the  present  life,  that  alwa3-s 
claims  our  first  attention  and  regard.  If  he  who  de- 
stroys his  estate  by  imprudence,  his  health  by  a  de- 
bauch or  his  life  by  violence,  does  himself  harm  ; 
infinitely  greater  harm  does  he  incur,  who  ruins  his 
soul  by  a  course  of  sin.  Kven  self  murder,  were  it 
only  the  destruction  of  the  body,  would  be  compara- 
tively a  moderate  crime  :  its  criminality  chiefly  ari- 
ses from  other  considerations.  The  wrong  done  to 
the  soul  is  the  great  thing.  But  all  other  sin,  per- 
sisted in,  and  not  repented  of,  has  ultimately  the 
same  effect.  "  The  wrath  of  God  is  revea'ed  from 
heaven  against  all  ungodliness  and  unrighteousness 
of  men."  If  then  v^e  would  live  without  doing  our- 
selves harm,  we  must  have  nothing  more  to  do  with 
sin ;  we  must  renounce  it  immediately,  withdraw 
from  its  service  without  delay  ;  for  the  wages  of  sin 
is  death.  We  must  abstain  from  fleshly  lusts  which 
Avar  iigainst  the  soul,  for  lust,  whon  it  is  conceived, 
bringeth  forth  sin,  and  sin  when  it  is  finished,  bring- 
eth  forth  death.  We  must  mortify  our  earthly  mem- 
bers, our  worldly  affections  ;  for  kd  by  these,  we 
shall  fall  into  temptation  and  a  snare,  and  many  dan- 
gerous patlis,  which  terminate  in  destruction,  and 
perdition.  We  nmst  lay  hold  on  eternal  life,  which 
is  now  proposed ;  for  while  we  linger  and  delay,  the 
offer  may  be  withdrawn,  and  our  neglect  will  be  our 
destruction.  In  a  word,  it  is  only  in  a  course  of  re- 
ligion, that  we  shall  proceed  with  safety,  and  with- 
out danger  of  doing  harm  to  ourselves,  or  receiving 
damage  from  others.  "  He  that  walketh  uprightly, 
walketh  surely ;  but  he  that  perverteth  his  v/ays 
sliall  fall.  The  path  of  the  just  is  as  the  shining 
light ;  but  the  way  of  the  wicked  is  as  darkness  ; 
they  know  not  at  what  thev  stumble." 
BEFLECTIOjYS, 
1.  It  is  a  great  mercy  to  be  protected  from  our- 
selves.— We  are  afraid  tl"»at  others  will  harm  us ; 


Causes  leadinsr  to   Suicide.  199 


£> 


but  our  greatest  danger  is,  that  we  shall  do  ourselves 
liarm.  Who  is  he  that  will  harm  us,  if  we  be  folio  w- 
trs  of  that  which  is  good?  But  if  we  pursue  that 
which  is  evil,  who  will  protect  us  ?  Men  can  but 
seldom  secure  us  from  a  mischief,  which  we  arc 
working  against  ourselves  ;  we  may  effect  it  before 
they  know  our  danger,  or  may  execute  it  in  a  man- 
ner, which  they  have  not  power  to  prevent.  VVe 
are  safe  under  the  divine  protection  v)nly ;  and  let 
us  beware,  that  we  forfeit  not  this.  *'  The  eyes  of 
the  Lord  are  upon  the  righteous  ;  and  his  ears  are 
open  to  their  cry  ;  but  the  face  of  the  Lord  is  against 
them  that  do  evil,  to  cut  off  their  remembrance  from 
the  earth." 

2.  VVe  have  reason  to  pray  for  divine  restraints. 
We  have  known  some,  who  have  done  violence  to 
their  own  lives.     Such  sad  instances  teach  us,  that 
our  security  is  not  in  ourselves,  but  in  the  care  of 
God's  providence. — The  way  of  a  man  is  not  in 
himself;  God  keepeth  him  in  all  his  ways.     To  his 
keeping  we  are  therelore  always  to  commit  ourselves 
in  well  doing.     The  jailer,  left  to  the  impetuosity  of 
bis  own  rash  resolution,   would   in  a  moment  have 
destroyed  himself.    What  prevented  the  execution  ? 
Not  his  own  spontaneous  reflection,  but  a  special  di- 
vine inter{X>sition.     Paul  was  in  the  inner  prison — 
it  was  midnight — the  jailer  was  without.     His  de- 
sign was  made  known  to  Paul  by  divine  suggestion. 
The  apostle  exclaimed,  and  bade  him  forbear.  This 
call  prevented  him  from  destroying  both  body  and 
soul  together.     How  important  was  this  critical  mo- 
ment :  his  eternal  salvation  was  depending.  He  was 
an  unbeliever — such  he  would  have  died,  if  he  had 
been  left  to  himself.     But  in   consequence  of  the 
apostle's  call  to  him,  his  life  was  preserved — he  be- 
came a  believer,  and  salvation  came  to  his  house. 
For  this   interposition  the  jailer   doubtless  blessed 
God  all  his  days.     Our  preservation  may  often  dc- 


200  Causes  Icadinii'  to   Suicide, 

pend  on  interpositions  as  critical,  though  less  obvi- 
ous.  Ltt  us  watch  and  pray,  lest  we  fall  into  temp- 
tation. 

3.  Wc  have  great  cimse  to  be  tliankful,  if  we 
have  l)een  kept  back  from  presumplnous  sins.  JVIa- 
ny  have  ruiiit d  their  snl^stance,  health  and  reputa- 
tion, and  iiivolved  themselves,  and  their  friends 
with  them,  in  calamity  and  distress,  by  bold  and 
darins:  transeressions.  Had  we  not  been  under  the 
restraints  of  God's  providence  and  grace,  how  do 
\ve  know,  to  what  lengths  in  wickedness  we  might 
have  run,  and  what  mischiel's  we  might  have  brought 
on  ourselves  ?  David  prays,  "  Who  can  understand 
his  errors  ?  Cleanse  me  from  secret  faults  ;  keep 
back  thy  servant  from  presumptuous  sins.  Let 
them  not  have  dominion  over  me.  Then  shall  I  be 
upright,  and  I  shall  I.-e  innocent  from  the  great  trans- 
gression." The  advice  of  the  apostle  we  should 
all  apply,  "  Let  him  that  thinketh  he  standeth  take 
lieed  lest  he  fall."  For  as  Solomon  observes, 
*'  Happy  is  the  man,  who  feareth  always,  but  he  that 
hardeneth  himself  siiall  fall  into  mischief." 

4.  What  numbers  will  at  last  be  found  guilty  of 
self  murder  ?  Some  have  done  direct  violence  to 
their  lives  through  pride,  impatience  and  discontent. 
Some  have  brought  destruction  on  themselves  by 
capital  crimes — some  have  ruined  their  health  and 
shortened  their  lii'e  by  intemperance  and  excess — 
and  every  sirner  will  be  found  to  have  destroyed  his 
own  soul.  We  condemn  the  man  who  is  guilty  of 
direct  suicide  ;  let  all  beware,  lest  they  indirectly 
involve  themselves  in  similar  guilt. 

Let  us  endeavor  to  secure  to  ourselves  the  con- 
stant protection  of  God's  providence  and  grace,  by 
devoting  ourselves  to  him,  and  walkijig  humbly  vvitlii 
him.     God  is  with  us  while  W'e  are  with  him  :  buti 
if  wc  wickedly  depait  from  him,  we  may  justly, 


y 


Causes  leatling  to  Suicide.  201 

fear,  he  will  abandon  us  to  our  own  choice,  and  cast 
us  off  forever. 

While  we  apply  to  ourselves  the  admonitions  sug- 
gested by  the  late  awful  events  in  this  place,  we  wish 
to  administer  consolation  to  those,  who  by  these 
events  are  peculiarly  afflicted.  We  wish  them 
abundant  supplies  of  that  grace,  which  alone  can 
give  adequate  support  in  an  affliction  like  theirs. 

Your  friends  forsook  you  in  the  midst  of  their 
days  and  broke  away  from  you  in  a  manner,  which 
must  aggravate  your  distress.  We  are  troubled  for 
you.  But  what  shall  we  say  !  Repair  to  God,  spread 
your  case  before  him,  and  in  the  multitude  of  your 
thoughts  within  you,  let  his  comforts  delight  your 
souls. 

Anxious  thoughts  concerning  the  condition  of 
your  departed  friends  naturally  arise  in  your  minds. 
But  let  not  these  thoughts  operate  to  produce  mur- 
muring and  impatience.  Think  not  that  God  is 
unjust  in  withholding  those  restraints,  which  might 
have  prevented  so  unhappy  a  termination  of  life. 
Suspect  not  any  injustice  in  the  disposal  which  he 
has  made  of  your  friends,  who  are  gone  from  you. 
How  far  a  derangement  may  have  prevailed,  it  is 
difficult  for  men  to  determine.  Secret  things  belong 
to  God.  The  Judge  of  all  the  earth  does  right. 
Call  not  in  question  the  rectitude  of  his  proceedings. 
Be  solicitous  to  secure  your  own  acceptance  with 
God.  Admitted  to  his  presence  in  heaven,  you 
will  certainly  approve  of  the  manner,  in  which  he 
has  disposed  of  those,  whom  you  loved  on  earth. 
Anxiety  about  the  dead  is  unavailing,  A  concern 
for  the  living  is  wise  ;  for  now  is  the  day  of  salva- 
tion. Live  under  a  sense  of  the  future  world,  and 
under  the  influence  of  reHgious  principles,  that  you 
may  have  comfort  in  your  afflictions  and  peace  in 
your  death,  and  may  leave  to  your  surviving  friends 

B  b 


202  Causes  leading  to  Suicide. 

the  same  consolations,  which  you  wish  your  depart- 
ing friends  may  leave  to  }ou. 

Let  the  solitary  widow  be  advised  to  inculcate  on 
her  children  the  fear  of  God,  the  belief  of  a  future 
state,  arid  the  obligations  of  piety  and  virtue,  and 
thus  secure  tlicm  Jrom  the  path,  which  leads  down 
to  the  chambers  of  death. 

it  is  ardently   wished  that    the    only    surviving 
brother  may  dee}']}^  feel  the  warnings,  which  have 
been  solenmly  rejfeated  to  him.     Sliould  he  harden 
himself  against  them,  who  knows,  but  in  God's 
just  judgments,  he  may  be  left  without  restraint,  to 
terminate  his  life  in  the  same  awful  manner.     It  is 
hoped  that  he  will  shun  every   step,  which   might 
tend  to  an  issue  like  that  which  he  has  seen.     It  is 
hoped,  that  he  will  indulge  no  licentious  principles, 
no  indifferent  thoughts  of  religion  ;  no  light  opin- 
ions with  respect  to  a  future  retribution — that  he  u  ill 
harbour  in  his  breast  none  of  those  passions,  which 
vex  the  mind,  and  alienate  the  soul  from  God  and 
virtue — that  he  will  yield  to  none  of  the  seductions 
of  sensuality  :  but  will  restrain  every  unruly  desire, 
expel  every  darigerous  sentiment,  and  study  to  ac- 
quire  the  purest  habits  of  piety,  benevolence  and 
sobriety.     It  is  hoped,  that  by  a  humble,  godly, 
virtuous  and  discreet  conversation,  he  will  console 
his  afllicted  friends,  and  secure  his  own  comfort  in 
this  world,  and  his  eternal  happiness  in  the  next. 

My  young  friends  ;  I  have,  this  day,  set  before 
you  the  malignant  nature,  and  awful  tendency  of  ir- 
religious sentiments.  I  beseech  you,  pay  an  early 
attention  to  the  religion  of  the  gospel,  and  let  the 
knowledge,  belief  and  love  of  it  be  deeply  wrought 
into  your  souls.  "  Cease  to  hear  the  instructions, 
which  cause  to  err  from  the  words  of  knowledge." 
If  you  should  ever  happen  to  hear  a  sentiment  ut- 
tered, which  tends  to  shake  your  belief  of  a  future 
judgment,  and  of  the  necessity  of  a  holy  heart  and  a 


Causes  leading  to  Suicide,  203 

godly  life,  repel  such  a  sentiment  with  indignation 
and  horror  ;  for  it  is  charged  with  death — with  the 
second  death.  Say  with  the  Psalmist,  "  depart  from 
me,  ye  evil  doers,  for  I  will  keep  the  command- 
ments of  my  God."  Remember  and  follow  his  ad- 
vice ;  "  hearken  to  me,  O  ye  children,  and  I  will 
teach  you  the  fear  of  the  Lord.  What  man  is  he 
who  desireth  many  days,  that  he  may  see  good  ?  Let 
him  refrain  his  tongue  from  evil,  and  his  lips  from 
speaking  guile  ;  let  him  eschew  evil  and  do  good, 
seek  peace  and  pursne  it ;  for  the  eyes  of  the  Lord 
are  upon  the  righteous,  and  his  ears  are  open  to 
their  cry  :  but  the  face  of  the  Lord  is  against  them 
that  do  evil,  to  cut  off  their  remembrance  from  the 
earth." 

Ye,  who  are  parents,  look  on  your  children.  You 
wish  them  happy  here,  and  forever.  You  wish  they 
may  survive  you,  and  enjoy  the  fruitsof  your  labour. 
Or  if  they  die  before  you,  you  wish  for  comfort  in 
their  death. 

Train  them  up,  then,  in  the  way  in  which  they 
should  go.  Let  them  have  some  evidence,  that  you 
believe  in  God,  and  reverence  his  name.  Maintain 
the  worship  of  God  in  your  houses,  and  require  of 
them  an  orderly  attendance.  Communicate  to  them 
salutary  instructions  ;  instil  into  their  tender  minds 
virtuous  principles  ;  and  guard  them  against  those 
loose  and  licentious  opinions,  which  might  corrupt 
their  morals  and  destroy  their  souls.  They  are 
coming  forward  in  a  dangerous  period.  The  days 
are  evil.  There  are  many  vain  talkers  and  deceiv- 
ers, whose  mouths  ought  to  be  stopped.  If  this 
cannot  be  done,  at  least  let  the  ears  of  your  children 
be  stopped  against  them.  If  you  neglect  them, 
there  is  great  danger,  that  the  errors  of  the  wicked 
will  lead  them  astray.  Rut  if  you  should  set  before 
their  eyes  corrupt  examples,  and  often  drop  into 
their  ears  irreligious  sentiments,  you  will  probably 


204  Causes  leading  to  Suicide, 

fix  them  in  wickedness  and  hasten  their  destruction. 
And  say,  in  what  respect  will  your  guilt  be  lighter, 
than  the  guilt  of  those  idolaters  of  whom  God  com- 
plains ;  "  Thy  sons  and  thy  daughters,  whom  thou 
hast  borne  unto  me,  thou  hast  sacrificed  to  be  de- 
voured :  thou  hast  slain  my  children.  And  is  this* 
small  matter  ?" 

Mj  friends  in  general,  let  me  entreat  you,  under 
the  impression  made  on  your  minds  by  the  late  aw- 
ful events,  to  unite  your  influence  in  promoting  the 
great  interest  ot  religion.  Let  not  any  matters, 
which  relate  to  this  world,  whether  private  or  pub# 
lie,  so  engross  your  thoughts,  agitate  your  passions, 
or  disturb  your  harmony,  as  to  divert  your  attention 
from  the  one  thing  needful — needful  for  yourselves, 
your  children,  and  your  brethren.  Consider,  that 
there  is  one  grand  interest,  in  which  you  are  all  con- 
cerned, the  advancement  of  religion  in  your  hearts, 
in  your  houses,  and  in  society,  and  the  transmission 
of  it  to  those,  who  are  coming  after  you.  Let  every 
one,  in  profession  and  practice,  stand  forth  as  an 
open  friend  to  the  gospel,  and  declare  to  all  men,  that 
he  is  not  ashamed  of  it.  Strengthen  one  another's 
hands  in  the  work  of  family  education  and  govern, 
inent.  Strive  together  in  your  prayers  for  the  unity 
and  growth  of  the  church,  and  for  the  increase  of  re- 
ligion in  it.  Be  fellow  helpers  to  the  truth,  and  fel- 
low workers  to  the  kingdom  of  God.  And  may  the 
peace  of  God,  which  passeth  all  understanding,  kee]> 
your  hearts  and  minds  through  Jesus  Christ. 


SERMON  X. 


>«•«•»< 


The  Completing  and  Opening  of  the  Great  Bridge 
at  Springfield. 


ISAIAH  xlv.  i8. 

Cod  himself  that  formed  the  earth  and  made  it — he  created  it 
not  in  vain — he  jormed  it  to  be  inhabited. 

XliVERY  rational  being  directs  his  opera- 
tions  to  some  end.  To  labor  without  an  object,  and 
act  without  an  intention,  is  a  degree  of  folly  too 
great  to  be  imputed  to  men.  We  must  then  con- 
clude, that  the  Being,  who  created  the  world,  had 
a  purpose  in  view  adequate  to  the  grandeur  of  the 
work.  What  this  purpose  is  the  prophet  clearly 
expresses  in  our  text  and  a  preceding  verse.  "  He 
made  the  earth — he  created  man  upon  it — he  formed 
it  to  be  inhabited ;"  to  be  inhabited  by  men  ;  by 
such  beings  as  we  are. 

Let  us  survey  the  earth,  and  we  shall  find  it  per- 
fectly adapted  to  this  design. 

Moses,  in  his  history  of  the  creation,  informs  us, 
that  man  was  the  last  of  God's  works.  The  earth 
was  enlightened  and  warmed  with  the  sun,  covered 


206       The  Opening  of  Springfield  Bridge, 

with  fruits  and  herbs,  and  stocked  with  every  spe- 
cies of  animals,  before  man  was  placed  upon  it.  It 
was  not  a  naked  and  dreary,  but  a  beautiful  and 
richly  furnished  world,  on  which  he  first  opened  his 
eyes.  He  was  not  sent  to  subdue  a  rugged  and  in- 
tractable wilderness,  but  to  occupy  a  kind  and  de- 
lightful garden,  where,  with  moderate  labor,  his 
wants  might  be  supplied. 

When  Adam  fust  awoke  into  existence,  con- 
templated his  own  wonderful  Irame,  surveyed  the 
ground  on  which  he  trod,  beheld  the  groves  v/hich 
waved  around  him,  tasted  the  fruits  which  hung 
before  him,  and  traced  the  streams  which  meandered 
by  his  side,  at  once  he  knevi',  that  there  must  be  an 
invisible  Being,  who  formed  this  pleasant  place  for 
his  habitation. 

The  same  evidence  have  we,  that  the  earth  was 
made  for  the  children  of  Adam. 

The  sun,  that  vast  body  of  lire  in  the  heavens,  is 
so  stationed,  as  to  cheer  and  fructify  the  globe,  and 
render  it  a  fit  mansion  for  human  beings.  By  the 
regular  changes  of  the  seasons,  those  parts  of  the 
earth  bcconie  habi^able,  which  otherwise  would  be 
burnt  with  intolerable  heat,  or  sealed  up  with  eternal 
frost. 

Around  this  globe  is  spread  a  body  of  air,  so  pure 
as  to  transmit  the  rays  of  light,  and  yet  so  strong  as 
to  sustain  the  flight  of  birds.  This  serves  for  the 
breath  of  life,  the  vehicle  of  sound,  the  suspension 
of  waters,  the  conveyance  of  clouds,  the  promotion 
of  vegetation,  and  various  other  uses  necessary  to 
the  subsistence,  or  conducive  to  the  comibrt  of  the 
human  kind. 

The  earth  is  replenished  with  innumerable  tribes 
of  animals,  of  which  some  assist  man  in  his  labors, 
some  yield  him  food,  and  some  furnish  him  with  or- 
naments and  clothing.  "  To  man  God  has  given 
dominion  over  the  works  of  his  hands  :  Under  man's 


The  Opening  of  Springfield  Bridge.       5i07 

power  he  has  put  all  things  ;  all  sheep  and  oxen,  the 
beasts  of  the  field,  the  fowl  of  the  air,  the  fish  of 
the  sea,  and  whatsoever  passeth  through  the  paths 
of  the  deep." 

The  productions  of  the  earth  are  various  beyond 
conception.  Some  spontaneous — some  the  effects 
of  human  culture — some  designed  for  tht  support 
of  the  animal  tribes,  and  some  more  immediately 
adapted  to  the  use  of  man. 

On  the  surface  of  the  earth  we  meet  with  springs 
and  streams  at  convenient  distances  to  satisfy  the 
thirsty  beast,  as  well  as  to  serve  the  purposes  of  the 
rational  inhabitant.  And  beneath  the  surface  there 
are,  every  where,  continual  currents  of  water, 
spreading,  like  the  veins  in  a  human  body,  in  vari- 
ous ramifications,  from  which,  with  little  labour, 
daily  supplies  may  be  drawn. 

The  great  bodies  of  water,  with  which  the  land  is 
intersected,  furnish  food  for  man,  facilitate  the  com- 
merce of  nations,  and  refresh  and  fertilize  the  earth. 

By  the  heat  of  the  sun,  and  other  co- operating 
causes,  waters  from  the  seas,  rivers  and  fountains 
are  raised  into  the  cooler  regions  of  the  atmosphere, 
there  condensed  into  clouds,  wafted  around  by  winds, 
and  sifted  down  in  kind  and  gentle  showers.  Thus 
are  our  fields  watered  without  our  labor  or  skill. 

The  earth  supplies  us  with  timber,  stone,  cement, 
metals,  and  all  necessary  materials,  from  which  we 
may  fabricate  implements  for  labof,  coverts  from 
cold  and  storms,  bridges  for  passing  the  streams, 
and  vessels  for  navigating  the  seas. 

The  natural  world  is  governed  by  uniform  and 
steady  laws.  Hence  vre  may  judge,  within  our 
sphere,  w^hat  means  are  necessary  to  certain  ends, 
and  what  success  may  ordinarily  attend  the  works  of 
our  hands. 

Now  to  what  end  was  all  this  order  and  beauty  of 
nature — this  fcrtiiitv  and  furniture  of  the  earth,  if 


208       7%<?  Openhifr  of  Springfield  Bridge, 

there  were  none  to  contemplate  and  enjoy  them  ? 
Without  such  an  inhabitant  as  luan  to  behold  the 
works,  and  receive  the  bounties  of  God,  this  earth 
would  be  made  in  vain  ;  it  mis^lit  as  well  have  been 
a  sandy  desart,  or  an  impenetrable  rock. 

But  still  the  earth,  richly  furnished  as  it  is,  would 
lose  more  tluin  half  of  its  beauty  and  utility,  if  man 
the  possessor  were  not  endued  with  a  faculty  of  in- 
vention and  action.  "  This  also  cometh  forth  from 
the  Lord  of  hosts,  who  is  wonderful  in  counsel  and 
excellent  in  working—for  his  God  doth  instruct  him 
to  discretion,  and  doth  teach  him."  God  has  done 
much  for  man  ;  but  has  left  something  for  man  to 
do  for  himself.  The  materials  are  furnished  to  his 
hand  ;  he  must  fit  and  apply  them  to  actual  use. 

In  the  first  ages  of  the  world,  when  its  inhabitants 
were  few,  its  spontaneous  productions  in  a  great 
measure  supplied  human  Avants.  But  as  men  in- 
creased in  numbers,  they  found  it  necessary  to  form 
society,  institute  government  and  introduce  arts  for 
a  more  easy,  and  less  precarious  subsistence,  and 
for  more  effectual  defence  and  security.  History 
carries  us  back  to  the  time  when  arts  first  began — 
when  iron  and  brass  were  first  wrought  into  utensils 
by  the  hand  of  the  artificer — when  tents  and  houses 
were  constructed  for  human  accommodation — when 
musical  instruments  were  invented  to  amuse  the 
mind,  or  to  assist  devotion.  The  history  which  we  \i 
have  of  the  beginning  and  progress  of  arts — the 
state  in  which  we  now  see  them,  and  the  improve- 
ments made  in  them  within  the  time  of  our  own  re- 
collection, ail  tend  to  confirm  the  Mosaic  account 
of  the  origin  of  the  world. 

The  improvement  in  arts,  though  in  general  but 
slow,  has  nearly  kept  pace  with  human  exigences. 
For  some  time  i)ast,  their  progress  has  been  remark- 
able. Their  present  state  of  advancement  would 
have  been  thought  incredible  a  century  ago.     A 


The  Openmg  of  Springfield  Bridge.       209 

century  hence  there  may  be  such  additional  discove- 
ries and  improvements  as  would  seem  incredible 
now. 

Not  only  in  Europe,  but  also  in  our  own  country, 
especially  since  our  late  revolution,  great  progress 
has  been  made  in  astronomical  discoveries,  by  which 
navigation  is  assisted  ; — in  medical  science  by  which 
diseases  are  prevented  or  cured — in  agriculture  by 
which  our  lands  have  much  increased  in  their  pro- 
duce and  value — in  instruments  and  machines  to 
expedite  and  diminish  human  labor — in  the  mechan- 
ical construction  of  mills  and  other  water- works  to 
effect  the  same  and  superior  ends  by  a  lighter  im- 
pulse of  water — in  the  formation  and  erection  of 
bridges  to  break  the  power  of  ices,  and  withstand 
the  impetuosity  of  floods — in  opening  artificial  ca- 
nals by  which  the  falls  and  rapids  of  streams  are 
surmounted  or  avoided  ;  and  in  "  cutting  out  rivers 
among  the  rocks,  and  binding  the  floods,"  so  that 
an  inland  navigation  is  accomplished. 

Who  among  us,  twenty  years  ago,  expected  to 
see  the  two  banks  of  Connecticut  river  united  at 
Springfield  by  a  bridge,  which  should  promise  dura- 
bility ?  Yet  such  a  structure  we  see,  this  day,  com- 
pleted and  opened  for  passage — a  structure  which 
displays  the  wealth  and  enterprize  of  the  proprietors, 
and  the  skill  and  fidelity  of  the  artificers,  and  which 
will  yield  great  convenience  and  advantage  to  the 
contiguous  and  neighboring  towns  and  to  the  public 
at  large. 

"  Except  the  Lord  build  the  edifice,  they  labor 
in  vain  that  build  it  ;  and  except  the  Lord  keep  it, 
the  watchmen  wake  in  vain,"  In  a  work  of  this 
kind,  there  is  the  same  reason  to  acknowledge  the 
favoring  and  preserving  hand  of  God,  as  in  all  other 
enterprizes  and  undertakings  ;  and  more  in  propor- 
tion to  its  complexity,  difficulty  and  magnitude. 
The  seasons  have  kindly  smiled  on  the  operations  ; 
C  c 


210       The  Opening  of  Springfield  Bridge. 

unci  the  work  was  nearly  comjiletcd  without  any  uo- 
happy  accicknl  or  evil  occurrcnt. 

'We  lament  the  casualty,  by  which  a  number  of 
the  workmen  vvtie  endangered,  some  were  wound- 
ed, c^nd  one  lost  hi^  life,*  a  lite  important  to  his  fami- 
ly and  vahjable  to  society.  And  yet,  considering 
the  nature  of  the  work,  the  length  of  time  spent,  an4 
the  number  of  people  employed  in  it,  we  must  grate- 
fully ascribe  it  to  the  watchful  care  of  providence, 
l;hat  no  other  casualty  has  occurred.  And  when  wt? 
consider  the  suddenness  and  unforeseen  cause  of  that 
event,  by  which  so  great  a  number  were  imminently 
(jxposed,  we  see  great  cause  of  thankfulness,  that  i^ 
\vas  not  more  disastrous.  They  who  escaped  with^ 
out  injury,  or  \vith  but  temporary  wounds,  ought 
often  to  look  back  to  the  time,  when  there  was  but  a 
step  between  them  and  death. 

This  work,  though  the  unhappy  occasion  of  one 
death,  may  probably  be  the  means  of  preserving 
many  lives.  If  we  were  to  calculate  on  the  same 
numberof  men,  employed  for  the  same  number  of 
days,  in  constructing  and  erecting  our  ordinary  |i 
buildings,  wc  should  certainly  expect  casualties 
more  numerous  and  disastrous,  than  what  have  hap- 
pened in  this  great,  unusual,  and  apparently  more  , 
dangerous  undertaking. 

The  structure,  which  we  this  day  behold,  natural- 
ly suggests  to  us  a  most  convincing  evidence  of  the 
existence  and  government  of  a  Deity. 

Let  a  stranger  come  and  look  on  )'onder  bridge ; 
a|id  he  will  at  once  know  that  some  workmen  have 
been  there.  Let  him  walk  over  it,  and  find  that  it 
reaches  from  shore  to  shore  ;  and  he  will  know  that 
it  was  built  with  design,  and  will  not  feel  a  moment's 
doubt,  what  the  design  is.  Let  him  then  descend 
and  examine  the  workmanship ;  and  he  will  be  sure, 

*  Captain  Amo*  Snow,  of  Athford,  Connecticut. 


The  Opening  oj  Spring Jiekl  Bridge,       211 

that  much  skill  and  the  nicest  art  have  been  employ- 
ed in  it.  And  now  let  this  same  man  cast  his  eyes 
around  on  the  world,  observe  its  numerous  parts, 
the  harmonious  adaptation  of  one  part  to  another, 
apd  of  all  to  the  use  and  benefit  of  man  ;  and  he  will 
have  equal  evidence,  that  there  is  a  God,  who  made, 
sue.tains  and  rules  this  stupendous  fabric  of  nature; 
Avnich  he  beholds  every  day,  and  which  surrounds 
him  wlierever  he  goes. 

Such  a  structure  as  yonder  Bridge  convinces  us 
of  the  importance  of  civil  society ^  and  oii\  firm  and 
steady  government. 

It  is  only  in  a  state  of  society  and  under  the  influ- 
ence of  government,  that  grand  works  of  public  uti- 
lity can  be  effected.  There  must  be  the  concur- 
rence of  many — there  must  be  union  and  subordi- 
nation— there  must  be  transferable  property — there 
must  be  a  knowledge  of  arts — there  must  be  some 
power  of  coercion ;  none  of  which  can  take  place  in 
a  savage  state.  An  agreement  purely  voluntary 
among  a  number  of  individuals,  without  any  bond 
of  union,  but  each  one's  mutable  will,  would  no 
more  have  been  competent  to  the  completion  of  thii 
Bridge  at  Springfield,  than  it  was  anciently  to  tiie 
finishing  of  the  tower  on  the  plains  of  Shinar.  It 
was  necessary  here,  that  there  should  be  a  corpora- 
tion vested  with  a  power  of  compulsion  over  each  of 
its  members,  and  with  a  right  to  receive  gradual  re- 
muneration, for  the  expense  of  the  work,  from  those 
who  should  enjoy  the  beneiit  of  it.  And  such  a  cor- 
poration must  derive  its  power  and  right,  as  well  as 
existence,  fromi  superior  authority. 

The  man  of  reason  will  pity  the  weakness,  or 
rather  despise  the  folly  of  tnose  visioiiary  and  whim- 
sical philosophers,  who  deer}-  tlie  social  union,  and 
tlie  controling  power  of  government,  and  plead  foi* 
the  savage,  as  preferable  to  the  civilized  state  of 
mankind,  pretending  that  human  nature,  left  to  its 


212       The  Opening  of  Springfield  Bridge, 

own  inclinations  and  energies,  "  tends  to  perfecta- 
bility." 

If  society  were  dissolved  and  government  abolish- 
ed, what  would  be  the  consequence  ?  All  the  use- 
ful arts  would  be  laid  aside,  lost  and  forgotten  ;  no 
works  of  public  utility  could  be  accomplished,  or 
would  be  attempted;  no  commercial  intercourse 
couid  be  maintained  ;  no  property  could  be  secur- 
ed, and  little  would  be  acquired;  none  of  the  con- 
veniences and  refinements  of  life  could  be  obtained  ; 
none  of  the  cordialities  of  friendship  and  relation 
would  be  felt ;  more  than  nine  tenths  of  the  human 
race  must  perish  to  make  room  for  the  few  who 
would  have  the  good  fortune,  or  rather  the  misfor- 
tune, to  survive. 

Compare  now  the  savage  and  the  civilized  state, 
and  say  ;  Is  it  better,  when  you  are  on  a  journey,  to 
climb  ragged  mountains,  and  descend  frightful  pre- 
cipices, than  to  travel  in  a  phnn  and  level  road  ?  Is 
it  better  to  pass  a  dangerous  stream  by  swimming 
with  your  arms,  or  by  floating  on  a  log,  than  to 
walk  securely  on  a  commodious  bridge  ?  Is  it  better 
to  till  your  ground  with  your  naked  hands,  or  with 
a  sharp  stone,  than  with  the  labor  of  the  patient  ox, 
and  with  instruments  fabricated  by  the  carpenter  and 
the  smith  ?  Is  it  better  to  cover  your  bodies  with 
hairy  skins  torn  from  the  bones  of  wild  beasts,  than 
with  the  smooth  and  soft  labors  of  the  loom  ?  Is  it 
better  to  starve  through  a  dreary  winter  in  a  misera- 
ble hut,  than  to  enjoy  a  full  table  in  a  warm  and  con- 
venient mansion  ?  Is  it  better  to  live  in  continual 
dread  of  the  ruthless  and  vengeful  assassin,  than  to 
dwell  in  safety  under  the  protection  of  law  and  gov- 
ernment ? 

When  men  plead  for  the  preference  of  the  savage 
to  the  social  state,  they  cither  must  talk  without 
thought ;  or  must  wish  to  abolish  a  free  government, 
that  it  may  be  succeeded  by  another  more  absolute, 


The  Opening  of  Spring  field  Bridge,       213 

in  the  management  of  which  they  expect  a  pre-emi- 
nent share. 

The  work,  which  we,  this  day,  see  accomplish- 
ed, suggests  some  useful  thoughts  in  relation  to  the 
nature  of  civil  society.. 

The  undertakers  of  this  work  have  steadily  kept 
their  great  object  in  view,  have  pursued  it  with 
unanimity  and  zeal,  have  employed  artificers  skil- 
ful in  their  profession,  and  workmen  faithful  to  their 
engagements,  and  they  have  spared  no  necessary 
cost.  Thus  they  have  seen  the  work  completed  to 
their  satisfaction,  and  to  universal  approbation. 

Here  is  an  example  for  a  larger  society.  Let 
every  member  act  with  a  regard  to  the  common  in- 
terest, and  study  the  things  which  make  for  peace. 
In  his  single  capacity,  let  hiai  he  quiet  and  do  his 
own  business  ;  but  when  he  acts  in  his  social  rela- 
tion, let  the  general  interest  predominate.  Let  him 
detest  that  false  and  miserable  economy,  which, 
under  pretext  of  saving,  enhances  expense,  and  ul- 
timately ruins  the  contemplated  object.  Let  him 
never  consent  to  withhold  from  faithful  servants 
their  merited  compensation.  In  the  selection  of 
men  to  manage  the  public  concerns,  let  him  always 
prefer  the  wise  to  the  ignorant,  the  experienced  to 
the  rude,  the  virtuous  and  faithful  to  the  selfish  and 
unprincipled,  the  men  of  activity  in  business  to  the 
sauntering  sons  of  idleness  and  pleasure ;  and  in 
such  men  let  him  place  just  confidence,  and  to  their 
measures  yield  cheerful  support.  Thus  he  may 
hope  to  see  the  works  of  society  conducted  as  pru- 
dently, and  terminated  as  successfully,  as  the  work 
which  we  this  day  admire. 

^  In  the  work  itself  v/e  see  an  emblem  of  a  good' so- 
ciety. The  parts,  fitly  framed  and  closely  compact- 
ed together,  afford  mutual  support,  and  contribute, 
each  in  its  place,  to  the  common  strength  ;  and  the 
whole  structure  rests  firm  and  steady  on  a  solid  foun- 


214       The  Opening  of  Springfield  Bridge, 

dation.  In  society  there  must  be  a  pon'er  of  cohe- 
sion»  resulting  from  benevolence  and  mutual  confi- 
dence :  and  there  must  be  a  ground  work  sufficient 
to  support  it,  and  this  must  be  religion. 

It  is  obvious,  that  no  society  can  subsist  long  in 
a  state  of  freedom,  U'ir>.out  justice,  peaceableness, 
sobriety,  industry  and  order  among  the  members  ; 
or  witliout  fidelity,  impariiaiity  and  public  spirit  in 
the  rulers.  It  is  equally  obvious,  that  the  basis  of 
these  virtues  can  be  notliing  less  than  religion. 
Takeaway  the  belief  of  a  divine  moral  government, 
and  the  apprehension  of  a  future  state  of  retribu- 
tion ;  and  what  principle  of  social  or  private  virtue 
will  you  find  ? 

It  is  too  much  the  humor  of  the  present  day  to 
consider  religion  as  b.aving  no  connection  with  civil 
government.  This  sentiment,  first  advanced  by 
infidels,  has  been  too  imphcitly  adopted  by  some  of 
better  hearts.  But  it  is  a  sentiment  contrary  to 
common  experience  and  common  sense,  and  preg- 
nant of  fatal  evils.  As  well  may  you  build  a  castle 
in  the  air,  without  a  foundation  on  the  eaijth,  as 
maintain  ^Jree  government  without  virtue,  or  sup- 
port virtue  without  the  principles  of  religion.  Will 
you  make  the  experiment  ?  Go,  first,  and  tear  away 
the  j)illars  from  yonder  Bridge.  See  if  the  well 
turned  arches  will  sustain  themselves  aloft  by  their 
own  proportion  and  symmetry.  This  you  may  as 
well  expect,  as  that  our  happy  state  of  society,  and 
our  free  constitution  of  government  will  stand  se- 
cure, when  religion  is  sti-uck  away  from  under 
them. 

If  a  breach  should  be  made  in  those  pillars,  itn- 
mediate  reparation  will  doubtiv-ss  be  made.  Let  the 
same  attention  be  pjid  to  the  state  of  religion  and 
morals.  Let  every  species  of  vice  and  every  licen- 
tious sentiment  be  discoinitenanced — be  treated 
with  abhorrence — Let  virtuf  and  piety  be  encourag- 


The  Opening  of  Spring f  eld  Bridge,      215 

ed  and  cherished — Let  the  means  of  religion  be 
honored  and  supported.  Thus  onl}-  can  our  social 
happiness  be  maintained  ;  thus  only  can  we  hope,  it 
will  descend  to  our  posterity. 

The  proji^ressof  arts  naturally  reminds  us  of  the 
importance  of  revelation, 

'I'ht  acquisition  of  these  is  left  to  human  experi- 
ence and  iiivention.  Hence  they  are  more  perfect 
in  the  present,  than  they  were  in  precejding  ages. 
But  to  instruct  us  in  moral  duties  and  in  our  rela- 
tions to  the  invisible  world,  God  has  given  us  a 
revelation,  and  this  he  has  communicated  to  us  by 
men  inspired  with  his  own  spirit,  and  by  his  son 
sent  down  from  heaven.  Some  arts,  known  in  one 
age,  have  been  lost  in  succeeding  ages.  If  we  at- 
tentively read  the  book  of  Job,  we  shall  lind,  that 
in  his  day,  the  arts,  among  the  Arabians,  had  ribeii 
to  a  degree  of  perfection,  of  which,  some  following 
ages  could  not  boast.  But  the  revelation,  w:hich 
God  has  given  us,  he  has  taken  efrectual  care  to  pre- 
serve, so  far  that  no  part  of  it  is  lost  to  the  world. 

Now  say,  why  has  God  given  a  revclution  to  in- 
fctruct  us  in  the  truths  and  duties  of  religion,  and 
none  to  instruct  us  in  husbandry,  astronomy,  ma- 
thematics and  mechanics  ?  May  W'e  not  hence  con- 
clude, that  religion  is  a  matter  which  demands  our 
principal  attention  ? 

If  a  number  of  men  should  combine  to  extermi- 
nate the  arts,  who  would  not  deem  them  enemies  to 
mankind  ?  who  v/ould  not  rise  to  oppose  so  nefari- 
ous a  design  ?  But  these  would  be  harmless  men 
compared  with  the  malignant  enemies  of  revelation. 
Yet  the  latter  may  talk  and  v/rite  ;  and  hundreds  may 
attend  to,  and  smile  at  their  talk,  and  may  read  and 
circulate  their  writings;  and  few  seem  concerned 
for  the  consequences.  Yea,  some  will  scoflingly 
say,  *'  if  religion  is  from  God,  let  him  take  care  to 
preserve  it ;"  as  if  they  thought,  none  \vere  bound 


216       Thn  Opening  of  Springfield  Bridge* 

to  practise  it,  and  none  but  God  had  any  interest 
in  it. 

While  we  contemplate  the  progress  of  arts,  we  are 
led  to  believe  \x  future  state  ot' existence. 

If  this  world  was  made  for  man,  certainly  man 
was  not  made  merely  for  this  world,  but  for  a  more 
exalted  sphere.  We  have  capacities  \vhich  nothing 
earthly  can  fill — desires  which  nothing  temporary 
can  satisfy.  This  rational  mind  can  contemplate 
the  earth  and  the  heavens — can  look  back  to  its  ear- 
liest existence  and  forward  to  distant  ages — can  in- 
vent new  arts — can  improve  on  the  inventions  of 
others,  and  on  its  own  experience — can  devise  and 
accomplish  works,  which  would  have  been  incredi- 
ble to  preceding  ages — can  make  progress  in  science 
far  beyond  what  the  present  short  term  of  existence 
will  allow.  Its  ^vishes,  hopes  and  prospects  are 
boundless  and  eternal.  There  is  certainly  another 
state,  in  vvhich  it  may  expand  to  its  full  dimensions, 
rise  to  its  just  perfection,  and  reach  the  summit  of 
its  hopes  and  prospects.  O,  my  soul,  what  is  wealth 
or  honor,  a  mass  of  earth  or  a  gilded  title  to  such  a 
being  as  thou  art,  who  canst  contemplate  the  glori- 
ous Creator,  partake  of  his  divine  nature  and  rejoice 
forever  in  his  favor  ?  The  inhabitants  of  the  earth, 
like  travellers  on  the  bridge,  appear,  pass  away,  and 
are  gone  from  our  sight.  They  enter  on  the  stage, 
make  a  few  turns,  speak  a  few  words,  step  off,  and 
are  heard  and  seen  no  more  !  their  places  are  filled 
by  others,  as  transient  as  they.  How  vast  is  the 
number  of  mortals,  who,  in  one  age  only,  make  their 
appearance  and  disappearance  on  this  globe  ?  can 
we  imagine,  that  these  millions  of  moral  and  ration- 
al beings,  who,  from  age  to  age,  tread  the  earth,  and 
then  are  called  away,  drop  into  eternal  oblivion  ?  as 
well  may  we  suppose,  that  the  successive  travellers 
on  that  Bridge  terminate  their  existence  there.  This  ' 
surely  is  a  probationary  state.     Here  we  are  to  pre-; 


The  Opening  of  Springfield  Bridge.       217 

pare  for  a  glorious  immortality.  For  such  a  design 
the  world  is  well  adapted.  Here  God  makes  known 
his  character  and  will,  dispenses  a  thousand  bless- 
ings, mingles  some  necessary  afflictions  with  them, 
calls  us  to  various  services,  puts  our  love  and  obe- 
dience to  some  trials,  gives  opportunity  for  the  ex- 
ercise of  humility,  gratitude,  benevolence,  meekness 
and  contentment,  and  proves  us  for  a  time,  that  in 
the  end  he  may  do  us  good. 

This  world  has  every  appearance  of  a  probation- 
ary state — that  it  really  is  such,  revelation  fully  as- 
sures us.  Happy  is  our  privilege  in  the  enjoyment 
of  a  revelation,  which  instructs  us,  what  beings  we 
are,  for  what  end  we  were  created,  what  is  our  duty 
here,  and  what  is  the  state  before  us. 

God  manifests  himself  to  us  in  the  frame  of  our 
bodies,  in  the  faculties  of  our  minds,  in  the  wonders 
of  his  creation,  in  the  wisdom  of  his  providence,  in 
the  supply  of  our  wants,  and  the  success  of  our  la- 
bors; but  more  fully  in  the  communications  of  his 
word.  Into  our  world  he  has  sent  his  own  Son,  who, 
having  assumed  our  nature,  dwelt  among  mortals, 
taught  them,  l^y  his  doctrines  and  example,  how 
they  ought  to  walk  and  to  please  God,  opened  to 
them  the  plan  of  divine  mercy,  purchased  for  them 
a  glorious  immortality,  and  prepared  a  new  and  liv- 
ing way  into  mansions  of  eternal  bliss. 

Let  us  gratefully  acknowledge  and  assiduously 
improve  our  moral  and  religious  advantages;  re- 
gard this  life,  as  it  is,  a  short  term  of  trial  for  endless 
felicitv  and  fulness  of  joy ;  and  while  we  remain  pil- 
grims here  on  earth,  walk  as  expectants  of  the  hea- 
venly world. 

Let  us  be  fellow  helpers  to  the  kingdom  of  God. 
That  is  a  kingdom  of  perfect  benevolence.  To  pre- 
pare for  that  Slate,  we  must  begin  the  exercise  of 
benevolence  in  this.  God  is  the  great  pattern  of 
goodness.  Our  glory  is  to  be  like  him.  We  then 
D  d 


218       The  Opening  of  Spring Jield  Bridge. 

hhew  ourselves  to  be  like  him,  to  be  his  children  and 
heirs  of  an  inheritance  in  his  kini^dom,  when  we  love 
our  enemies,  relieve  the  miserable,  encounij^e  virtue 
and  righleout^ness,  and  promote  the  common  happi- 
ness within  the  humble  sphere  of  our  activity  and 
influence. 

How  active  and  enterprizing  are  many  in  the  pre- 
sent day,  to  facilitate  an  intercourse  between  differ- 
ent parts  of  the  coimtr}-  by  preparing  smooth  roads 
in  rough  places,  by  stretching  bridges  over  danger- 
ous streams,  and  by  opening  canals  around  rapid 
falls,  and  through  inland  towns  ?  their  motives,  we 
trust,  are  honorable  ;  but  whatever  be  their  motives, 
they  are  advancing  the  interest  and  prosperity  of 
their  country.  May  all  these  works  be  a  prelude  to 
works  more  pious  and  more  extensively  beneficent. 
May  the  time  soon  come,  when  an  equal  zeal  shall 
appear  to  remove  all  impediments,  which  lie  in  the 
way  of  a  general  spread  of  the  gospel  and  a  general 
conversion  of  mankind  to  the  christian  faith.  May 
the  pubhc  spirit,  which  operates  so  successfully  in 
the  former  cause,  rise  and  expand  until  it  ardently 
embraces  the  latter.  May  we  soon  hear  a  voice, 
crying  in  the  wilderness,  "  prepare  ye  the  way  of 
the  Lord,  make  strait  in  the  dcse.t  a  high  Wdty  for 
our  God.  Cast  ye  up,  cast  ye  up,  prepare  the  way, 
take  up  the  stumbling  blocks  out  of  the  way  of  his 
people."  And  may  we  see  thousands  and  thou- 
sands promptly  obeying  the  call.  "  Then  shall 
every  valley  be  filled,  and  every  mountain  and  hill 
shall  be  brought  low  ;  the  crooked  shall  be  made 
strait,  and  the  rough  ways  shall  be  made  smooth. 
And  all  flesh  shall  see  the  salvation  of  God.  j 


1 


SERMON  XL 


>®-«i®!; 


Illustrations    and  Reflections  on   SauPs    consulting 
the   JFitch  of  Endor. 


In  December  1805,  a  foreigner,  who  ihen  residcl  in  Springfield,  was  occa* 
sionally  on  the  w«t  side  of  the  Great  River  :  and  very  lat;,  in  a  dark  eve- 
ning, went  from  a  house  not  far  from  the  bridge  with  an  intention  to  return 
home:  but  by  some  unknown  rasualty  miscarried  and  was  lo,-t.  The  pre- 
vailing opinion  was,  that  111  the  extreme  darkness  of  the  night  he  missed  his 
way  and  tell  into  the  water  and  was  drowned.  But  as  there  had  lately  been 
a  most  daiing  robbery  and  murder,  on  the  public  ro;id,  a  \tw  miles  east  from 
Springfield,  the  minds  of  people  were  alive  to  the  suspicion  of  murder  ; 
and  a  man  was  sent  to  Albany  to  learn  from  a  woman,  proissssing  a  knowl- 
edge of  secrets,  what  was  the  fate  of  this  foreigner,  who  had  50  suddenly 
disappeared.  This  mission  which  was  encouraged  by  a  number  of  people, 
■was  the  occasion  of  the  foUowinjj  Diicourse. 


••di)*  !!*•<?!>< 


1  SAMUEL  xxviii.  6,  7. 

And  when  Saul  enquired  of  the  Lord,  the  Lord  amxcered 
him  7iot,  neither  by  dreams,  nor  by  Urim,  nor  by  prophets. 
Then  said  Saul  unto  his  fervants,  Seek  me  a  woman,  that 
hath  a  familiar  spirit,  that  I  may  go  to  her,  and  enquire 
of  her.  And  his  servants  said  to  him.  Behold  there  is  a 
woman  that  hath  ajamiliar  spirit  at  Endor, 

JL  HE  great  and  fundamental  principles  of 
religion,  the  existence  and  unity  of  the  godhead, 
were  taught,  as  soon  as  man  was  placed  on  the 
earth.  Nor  does  it  appear,  that  in  any  part  of  the 
antediluvian  age,  corrupt  as  mankind  then  were, 


220        SauPs  consultivg  the  JVitch  of  Endor, 

these  principles  were  rejected,  or  polytheism  and 
idohitry  admitted. 

The  first  idoUtry  of  wliich  we  have  nn  account, 
Avas  in  the  days  of  Abraham.  He  was  commanded 
by  God  to  depart  from  his  country  and  from  his  kin- 
died  and  from  his  father's  house,  and  to  go  into  the 
land  of  Canaan,  where,  God  promised,  that  he 
would  bless  him,  give  hini  an  inheritance  and  nuike 
of  him  a  great  nation.  The  reason  of  this  command 
is  assigned  by  Joshua.  He  says  to  the  tribes  of  Is- 
rael, "  Thus  saith  the  Lord,  your  fathers  dwelt  on 
tile  other  side  of  the  flood,"  the  Euphrates,  "  in  old 
time,  even  Terali  the  father  of  Abraham  and  the 
father  of  Nachor,  and  they  served  other  gods  ;^and 
I  took  your  father  Abraham  from  the  other  side  of 
the  flood,  and  led  him  through  all  the  land  of  Ca- 
naan. 

Abraham  was  called  from  his  native  land  into 
Canaan,  that  he  might  escape  the  superstitions  of 
his  countrymen,  might  know  and  worship  the  one 
true  God,  might  train  up  his  children  in  pnre  and 
pious  sentiments  and  manners,  and  might  thus  lay 
a  foundation  in  his  own  family  for  the  continuance 
and  spread  of  true  religion  in  the  v/orld. 

Those  nations,  which,  renouncing  the  one  su- 
preme God,  served  gods  niiiny^  and  lords  many, 
generally  adn.ittcd  the  delusive  arts  of  divination, 
magic  and  sorcery,  which  were  pretensions  to  im- 
mediate intercourse  with  invisible  beings,  or  to  a 
profound  and  occult  knowledge  of  nature,  by  which 
they  boasted  to  have  learned  important  secrets,  un- 
discoverable  by  the  oidinary  wisdom  and  sagacity 
of  man. 

These  arts  were  conducted  with  subtile  artifice 
and  crafty  contrivance,  with  pompous  rites  and  os- 
tentatious ceremonies,  with  the  collusion  of  two  or 
more  confederates,  and  with  a  certain  legerdemain 
or  slight  of  hand,  to  amuse  and  deceive  the  igno- 


SauPs  consulting  the  IFitch  of  Endor,     221 

rant  ancl  credulous.  The  responses  made  by  the 
pretended  oracles  were  uttered  in  such  ambiguous 
terms,  as  to  admit  llic  application  of  coutrar^y  events. 

These  delusive  arts,  we  find,  were  much  prac- 
tised and  hig'uly  esteemed  in  Eg}  pt,  during  the 
time  that  the  Jews  sojourned  in  that  country. 

The  Jews,  though  instructed  in  the  character  find 
government  of  one  Supreme  God,  yet  by  long-  resi- 
dence in  Egypt,  had  fallen  into  a  belief  of  the  reali- 
ty, and  a  fondness  for  the  exercise  of  such  arts, 
'inhere  were  some  so  impious  as  to  profess  the  knowl- 
edge of  them,  and  many  so  credulous  as  to  consult 
these  wicked  pretenders.  Against  this  dangerous 
propensit}-,  God,  in  the  constitution  of  their  reli- 
gion and  government,  took  early  care  to  guard 
them.  He  gave  them  a  written  law  prescribing  the 
great  rules  of  their  duty  to  himself  ar.d  to  one  anoth- 
er. The  law  was  communicated  in  such  a  manner 
es  tended  to  impress  them  with  a  belief  of  the  exis- 
tence, and  a  reverence  for  the  majesty  of  one  all- 
perfect  Deity.  It  was  introduced,  with  great  solem- 
nity. "  Hear,  O  Israel,  the  Lord  our  God  is  one 
Lord."  And  the  first  precept  is,  *'  Thou  shalthave 
no  other  gods  before  me." 

This  law  expressly  forbids  all  kinds  of  divination 
and  sorcery,  and  all  application  to  those  who  prac- 
tice such  arts.  *'  There  shall  not  be  found  among 
you  any  one  that  useth  divination,  or  an  observer  of 
times,  or  an  enchanter,  or  a  witch,  or  a  charmer, 
or  a  consulter  with  familiar  spirits,  or  a  wizard,  or 
21  necromancer.  For  all  that  do  these  things  are  an 
abomination  to  the  Lord  ;  and  because  of  these 
abominations  the  Lorddrivcth  out  the  nations  which 
were  before  you.  They  hearkened  unto  diviners 
and  observers  of  times ;  but  as  for  thee  the  Lord 
thy  God  hath  not  suffered  thee  to  do  so." 

God  also  gave  them  prophets,  who,  being  endu- 
ed with  his  own  spirit,  could  occasionally  instruct 


222     SauPs  consulting  the  Witch  of  Endor, 

them  in  all  thiiij^s  necessary  to  be  known,  which 
were  not  communicated  in  the  written  revelation. 
And  these  prophets  were  enabled  to  give  clear  and 
undeniable  proofs  of  their  divine  commission. 

Besides  these,  there  was  the  oracle  of  Urim  and 
Thummim,  from  which  the  high  priest  gave  divine 
answers  to  those,  who  religiously  consulted  him  on 
great  and  national  concerns.  And  these  answeis 
were  given  in  a  public  manner,  in  open  day,  and 
with  an  audible  voice,  so  that  there  could  be  no  sus- 
picion of  li'aud  and  imposture. 

Notwithstanding  all  these  precautions,  those  arts 
still  existed.  And  in  the  reign  of  Saul,  they  had 
become  more  common,  than  in  former  times.  And 
Saul,  probably  by  the  advice  of  Samuel,  who  had 
considerable  influence  upon  the  king,  "  had  put 
away  those  who  had  familiar  spirits  and  the  wizards 
out  of  die  land." 

After  the  death  of  Samuel,  the  Philistines,  en- 
couraged probably  by  the  removal  of  that  great  and 
good  man,  made  war  upon  Israel,  and  collected  a 
uumerous  army  to  invade  the  country.  Saul  gath- 
ered an  army  to  oppose  them.  The  two  armies  en- 
camped in  sight  of  each  otiier.  Saul,  viewing  the 
host  of  the  Philistines,  "  was  greatly  afraid,  and  his 
heart  trembled."  In  his  terror  and  perplexity,  "  he 
enquired  of  the  Lord."  In  the  book  of  Chronicles 
it  is  said  "  He  enquired  not  of  the  Lord."  He 
made  a  [>retcncc  of  enquiring  of  the  Lord  ;  but  did 
not  enquire  in  that  humble,  penitent  and  persevering 
manner,  which  God  required,  and  which  would 
have  entitled  him  to  an  answer. 

In  this  embarrassment,  Saul  said  to  his  servants, 
"  Seek  me  a  woman  that  hath  a  familiar  spirit,  that 
I  may  go  to  her  and  enquire  of  her,"  concerning  the 
event  of  the  impending  battle.  Strange  inconsisten- 
cy !  He  had  put  away  those  who  had  famiiiar  spirits  ; 
and  now  he  would  consult  a  creature  of  this  descrip- 


S^uVs  consulting  the   JVitch  of  Endor.     223 

tion  himself.  Since  God  would  not  answer  him,  he 
dcternjincd  that,  contrary  to  the  command  of  God, 
he  would  try  if  he  could  not  get  an  answer  from  u 
witch.  But  God  had  departed  from  him  :  And 
what  absurdity  can  be  too  great  for  a  man,  that  is 
forsaken  of  God  ? 

The  servants  inform  him  of  a  woman  to  his  mind, 
who  lived  in  Endor,  a  place  not  far  distant  from 
Gilboa,  where  he  now  was.  That  he  might  not  be 
discovered  by  the  Philistines,  nor  suspected  by  the 
woman,  "  he  disguised  himself,  and  put  on  other 
raiment  ;"  and  in  this  disguise  he  went  in  the  night 
with  two  servants  to  Endor  to  consult  the  enchant- 
ress. 

Having  arrived  at  her  residence,  he  soon  opened 
his  business.  "  I  pray  thee,"  says  he,  "  divine  unto 
me  by  the  familiar  spirit,  and  bring  me  up  him, 
whom  I  shall  laarae  unto  thee."  See  here  another 
instance  of  inconsistency  in  the  man.  He  had  no 
idea,  that  the  woman,  by  her  familiar  spirit,  could 
foretel  what  he  wanted  to  know,  the  event  of  the 
battle,  or  could  instruct  him  how  to  insure  success ; 
yet  he  imagined,  that  by  her  incantations  she  could 
raise  the  dead,  which,  if  there  is  a  difference,  is  a 
greater  instance  of  power. 

The  woman  did  not  yet  suspect  her  querist  to  be 
the  king  ;  for  he  was  in  disguise  ;  it  was  night ;  if 
she  had  ever  seen  him,  yet  she  would  not  now  be 
apt  to  think  of  him  ;  she  would  not  imagine,  that  a 
king  could  be  so  weak  and  credulous  as  to  consult  an 
ignorant  sorceress,  or  so  inconsistent  as  to  apply  to  a 
person  of  her  character  after  his  severe  orders  to  ex- 
terminate such  creatures.  She  therefore,  by  way  of 
excuse  from  undertaking  the  business,  refers  him  to 
what  Saul  had  done,  and  expressed  to  him  a  suspi- 
cion, that  he  was  a  designing  man,  who  came  to  lay 
a  snare  for  her  life. 

When  Saul  had  given  her  the  assurance  of  an  oadi. 


22i     Saul's  comuh'mg  the  JFUch  of  Endor. 

that  no  ])unishment  should  liappen  to  her,  she  ex- 
pressed a  readiness  to  comply  with  his  request.  In 
that  day  an  oath  was  deemed  ample  security  for  the 
fidelity  of  him  that  made  it. 

Saul  had  proposed,  that  she  should  bring  up  to  him 
such  a  person,  as  he  would  name  to  her.  She  now 
asks,  **  vvhotn  shall  I  bring  up  to  thee  ?"  He  an- 
swered, "  bring  me  up  Samuel."  The  hag  certainly 
had  no  expectation,  that  she  could  bring  up  Samuel, 
or  any  body  else.  She  could  not  be  so  vain  as  to 
imagine,  that  she  possessed  a  power  to  raise  the 
dead,  and  to  raise  whom  she  pleased,  and  when  she 
pleased.  But  probably  she  intended  to  amuse  and 
satisfy  her  consulter,  by  the  assistance  of  a  familiar, 
or  accomplice,  who,  from  some  secret  cell,  should 
give  responses,  as  coming  from  the  mouth  of 
Samuel. 

When  she  began  her  spells,  a  figure  appeared 
which  resembled  Samuel.  And  she  was  horribly 
affrighted.  *'  She  cried  with  a  loud  voice."  The  ap- 
pearance was  wholly  unexpected  to  her.  She  had  no 
idea,  that  her  incantations  would  produce  an  effect 
like  this.  The  sight  of  Samuel,  who  had  long  been 
a  councellor  to  Saul,  brought  the  king  to  her  mind. 
She  said,  "  why  hast  thou  deceived  me?  for  thou 
art  Saul."  The  king  endeavored  to  calm  her  spirits. 
He  said,  "  be  not  afraid.  What  sawest  thou  ?"  She 
had  a  siglit  of  the  object  before  Saul  had.  He,  per- 
ceiving that  she  was  terrified  at  something,  enquired,  \ 
what  she  saw.  She  answered,  *'  I  saw  gods  ascend- 
ing out  of  the  earth."  The  word  rendered  godsi 
though  pkiral  in  form,  is  often  singular  in  sense.  It 
is  in  scripture  applied  not  only  to  the  supreme  deity,  j 
but  to  a  magistrate,  a  judge,  or  a  man  of  eminence;  J 
such  as  Samuel  was.  Saul  understands  the  womaii 
as  speaking  of  a  single  person,  and  asks,  "  what 
form  is  he  of?"  she  says,  "  an  old  man  cometh  up, 
and  he  i<  covered  with  a  mantle."     By  this  time, 


Saul's  consulting  the  Witch  of  Endor*     225 

Saul  had  a  sight  of  the  apparition.  "  And  when  he 
perceived^  that  it  was  Samuel,  he  stooped  ^vith  his 
lace  to  the  ground,  and  bowed  hinriself." 

It  hence  appears,  that  Saul  saw  the  object ;  for  he 
would  not  have  bowed  himself  to  a  mere  idea,  or 
imagination  in  his  own  mind. 

A  question  will  naturally  arise  here,  whether  this 
apparition  was  really  Samuel^  or  a  mere  phantom, 
an  illusion  on  the  senses  ?  The  sacred  historian  says, 
it  was  Samuel,  and  gives  no  intimation  of  its  being 
a  spectre. 

The  souls  of  men,  existing  in  a  separate  state, 
may  be  sent  into  this  world  in  bodies  and  habits  re- 
sembling those,  in  which  they  appeared  before 
death.  Angels,  in  ancient  times,  came  to  men  in 
human  forms  and  conversed  with  them  in  human 
language.  Human  spirits  may  have  been  sent  in  the 
same  manner  on  particular  occasions.  There  is  no 
TOore  difficulty  in  supposing,  that  Samuel  was  raised 
and  exhibited  in  his  former  habit,  than  that  Moses 
and  Elijah  appeared  on  the  mount  of  transfiguration. 
The  apparition's  discourse  to  Saul  is  such  as  we 
might  expect  from  the  prophet  ;  but  in  no  respect 
such  as  the  sorceress  would  have  put  into  the  mouth 
of  a  spectre,  which  she  had  conjured  up.  The  ap- 
parition predicts  certain  events,  which  were  to  be 
fulfilled  in  a  day  or  two.  The  events  actually  came 
to  pass.  And  they  were  events,  which  neither  the 
woman,  nor  an  evil  spirit  could  foreknow  ;  such  as 
the  death  of  Saul  and  of  his  three  sons,  and  the  de- 
feat of  his  army.  Isaiah  thus  challenges  all  false 
^ods ;  "  Let  them  bring  forth  and  shew  us  what  shall 
happen.  Let  them  declare  the  things,  which  shall 
be  hereafter,  that  we  may  know  that  they  are  gods." 
Here  is  a  plain  declaration,  that  none  but  the  true 
God  can  foretcl  those  events,  which  depend  on  the 
volition*  and  actions  of  men.  If  we  should  suppose, 
that,  to  amuse  Saul,  the  woman  ventured  on  some 
E  e 


226     SauVs  consulting  the  Witch  of  Endor, 

bold  conjectures,  we  must  suppose,  that  like  other 
impostors,  she  would  predict  good,  and  not  evil. 
Had  siie  promised  success,  she  had  nothing  to  tear. 
If  success  followed,  she  might  hope  Saul  would  re- 
ward her.  If  he  should  be  defeated  and  slain  in  bat- 
tle, he  could  not  hurt  her.  But  a  prediction  of  dis- 
aster and  death  might  be  considered  as  an  evidence 
of  disafl'ection  and  malice  ;  and,  had  it  failed,  it 
would  certainly  have  exposed  her  to  the  king's  re- 
sentment. 

But  if  Samuel  really  appeared,  was  he  raised  by 
this  witch's  incantations  ? 

This  cannot  be  supposed  ;  for,  as  we  have  alrea- 
dy  observed,  she  had  no  such  power,  nor  had  her 
charms  any  such  tendency,  nor  had  she  any  such  ex- 
pectation.    But  Samuel  was   sent  by  the   power  of 
God,   that  Saul,  in  his  own  way,   and  by  the  very- 
person  whom  he  wished  to  see,  might  be  reproved 
for  his  past  wickedness,  and  warned  of  the  destruc- 
tion which  awaited  him.     His  impious  application 
to  this  vile  creature  to  bring  him  up  Samuel,  was 
the  crime  which  principally  provoked  against  him 
the  awful  sentence,  which  Samuel  denounced.  The 
request  of  Saul  God  answered  in   his  anger,  as  he 
did  the  request  of  Israel,  when  he  gave  Saul  to  be 
their  king.    *'  Saul  died  for  his  transgression,  which 
he  committed  against  the  Lord,  even  against  the 
word  of  the  Lord,  which  he  kept  not,  and  also  for 
asking  counsel  of  one  that  had  a  familiar  spirit  to  en- 
quire of  it,  and  enquired  not  of  the  Lord  :  therefore 
he  slew  him,  and  turned  the  kingdom  to  David." 
And  the  story  is  recorded  to  teach  men,  how  crimi- 
nal, and  how  dangerous  it  is  to  depart  from  God, 
and  to  seek  the  knowledge  of  future  events,  or  of 
any  secret  things,  by  consulting  diviners,  or  by  any 
means  which  reason  and  scripture  do  not  warrant. 
The  conversation,  which  ensued  between  Samuel 


SauPs  consulting'  the  Witch  of  Endor,     227 

and  the  king  is  solemn  and  interesting,  and  confirms 
the  observations  which  we  have  made. 

Samuel  said  to  Saul,  "  why  hast  thou  disquieted 
me  to  bring  me  up  ?"  The  saint  feels  no  real  disqui- 
etude in  executing  any  behest,  on  which  God  sends 
him.  But  Samuel  speaks  after  the  manner  of  mor- 
tals, who  are  disquieted,  when  their  repose  is  inter- 
rupted. Death  is  compared  to  sleep,  and  the  resur- 
rection to  awaking  out  of  sleep.  As  to  be  prema- 
turely awaked  from  profound  sleep  is  a  painful 
disquietude,  so  Samuel  speaks  as  if  he  had  been 
disquieted  by  an  unseasonable  revocation  into  tliis 
world. 

Saul  answered,  **  I  am  sore  distressed ;  for  the 
Philistines  make  war  upon  me,  and  God  is  departed 
from  me."  A  distressing  case  indeed,  AlHictioii 
is  in  itself  distressing ;  and  in  it  the  only  relief  and 
consolation  is  the  presence  of  God,  the  support  of 
his  grace,  the  light  of  his  countenance,  access  to  his 
throne  and  a  consciousness  of  his  approbation.  If 
when  trouble  is  near,  God  is  afar  off,  trouble  will 
press  with  all  its  weight,  and  the  soul  will  sink  un- 
der it.  "  God  is  departed  from  me,  and  answereth 
me  not ;  therefore  have  I  called  thee,  that  thou 
may  St  make  known  to  me,  what  1  shall  do."  Sam- 
uel said,  "  wherefore  then  dost  thou  ask  of  me,  see- 
ing God  is  departed  from  thee,  and  is  become  thine 
enemy?"  What  are  creatures  without  God?  "  If 
he  withdraw  not  his  anger,  the  proud  helpers  stoop 
imder  him."  Neither  men  nor  angels  can  do  more 
for  us,  than  God  allows  and  enables  them  to  do.  To 
forsake  God,  and  provoke  his  departure  from  us, 
and  then  in  our  distress  to  seek  relief  from  man,  or 
from  any  other  creature,  and  especially  from  a  witch, 
is  adding  madness  to  impiety.  Samuel  proceeds  ; 
"  the  Lord  hath  done  to  him,"  i.  e.  to  David,  who  is 
mentioned  at  the  end  of  the  verse,  "  the  Lord  hath 
done  to  him,  as  he  spake  by  me  ;  for  he  hath  rent 


228     SatiPs  consulting  the  Witch  of  Endor. 

the  kingdom  from  thine  hand,  and  given  it  to 
David.  Because  thou  obej^edst  not  the  voice  of  the 
Lord,  therefore  he  hath  done  this  thing  to  ihee  this 
day.  Moreover  the  Lord  will  deliver  Israel  with 
thee  hito  the  hand  of  the  Phihstines,  andto-mOr- 
row,'*  i.  e.  in  a  short  time,  "  thou  and  thy  sons  shall 
be  with  me  ;"  shall  be  in  the  state  of  the  dead.  Such 
■pious  and  solemn  reproofs  and  warnings,  and  such 
minute  and  particular  predictions  to  be  immediately 
verified,  cannot  be  supposed  to  come  from  wicked 
spirits,  or  from  a  vile  woman  under  their  influence. 
They  must  have  proceeded  from  God,  who  alone 
knew  what  should  be  on  the  morrow.  And  if  they 
■proceeded  from  God,  it  is  more  pious,  and  more  ra- 
tional to  suppose,  that  he  communicated  them  by 
the  mouth  of  Samuel  sent  from  heaven,  than  by  the 
voice  or  agency  of  an  evil  spirit  issuing  from  the  in- 
fernal regions. 

The  story,  which  we  have  been  illustrating,  will 
suggest  to  us  some  useful  instructions. 

1.  It  teaches  us  the  separate  existence  of  the  soul 
after  death,  and  affords  a  proof  of  the  resurrection 
of  the  body. 

If  Samuel,  after  his  death,  was  really  seiit  to  the 
king  of  Israel,  clothed  in  a  body  similar  to  that  in 
which  he  lived  on  earth,  then  the  soul  survives  the 
death  of  the  body,  and  may  again  be  united  to  it. 
This  appearance  of  Samuel,  the  translation  of  Enoch 
and  Elijah,  and  the  visit  of  Elijah  and  Moses  to 
Christ  and  his  disciples  on  the  mount,  were  sensible 
verifications  of  the  doctrine  of  a  future  state,  which 
doctrine  was  taught  by  Moses  and  the  prophets,  and 
is  more  clearly  brought  to  light  by  the  gospel.  HenCe 
also  we  may, 

2dhj.  Infer,  that  the  spirits  of  pious  men  were 
formerly,  and  may  be  still,  on  some  occasions,  em- 
ployed as  ministers  of  God's  providence  in  this 
world. 


Sijul^s  consulting  the  Witch  of  Endor,     229 

The  angels,  we  are  told,  are  mir.istcrint]:  spirits. 
Many  instances  of  their  ministry  are  related  in  scrip- 
ture. And  thong'li  their  ministry  has  chiefly  been 
employed  for  the  heirs  of  salvation,  yet  it  has  some- 
times been  vouchsafed  to  men  of  an  opposite  charac- 
ter, when  they  acted  in  a  public  capacity.  An  angel 
was  sent  to  withstand  Balaam  in  his  way,  reprove 
his  perverseness  and  instruct  him  in  the  will  of  God, 
And  if  the  spirits  of  just  men  are,  as  our  Saviour 
teaches  us,  made  equal  to  the  angels,  it  is  reasonable 
•to  conclude,  that  they  are  honored  with  the  same 
employments.  The  appearance  of  Samuel  to  Saul, 
and  of  Moses  and  Elijah  to  Christ  and  his  disciples, 
confirm  this  conclusion. 

3.  The  story  warns  us  df  the  guilt  and  danger, 
•which  we  incur,  when  we  t-ke  indirect  measures  to 
learn  the  secrets  of  providence,  and  the  events  of 
futurity. 

Saul  by  applying  to  a  sorceress,  that  he  might 
know  the  issue  of  an  approaching  battle,  brought  on 
himself -a  sentence  of  death  from  the  mouth  of  a  di- 
•vine  messenger. 

If  we  believe,  that  there  is  a  being  of  perfect  wis- 
dom, power  and  goodness,  who  made  and  governs 
'the  world,  and  directs  and  overrules  all  events,  we 
need  be  solicitous  only  to  know  and  do  his  will ;  and 
in  well  doing  we  may  commit  our  souls  and  all  our 
interests  to  him,  as  to  a  faithful  creator  and  kind 
preserver.  Our  duty  we  may  know  from  the  reve- 
:lation,  which  he  has  given  us.  The  few  events, 
•which  it  concerns  us  to  foreknow,  Ave  mav  ieara 
.from  experience,  and  from  tlie  steady  course  of  pro- 
Nidence,  But  events,  which  depend  on  the  volun- 
tary actions  of  other  men,  or  on  the  unknown  ope- 
rations of  providence,  we  have  no  means,  and  should 
have  no  curiosity  to  learn  ;  but  should  humbly  leave 
them  to  him,  who  works  all  things  according  to  the 


S50     SauPs  consulting  the   Witch  of  Endor. 

counsel  of  his  will,  and  without  whose  inspection  a 
sparrow  falls  not  to  the  ground. 

There  were,  inTormer  ages,  and  there  have  been 
in  modern  times,  some  who  pretended,  by  a  power 
of  divination,  or  by  skill  in  occult  sciences,  to  fore- 
tel  men's  fortune  in  life,  and  the  good  or  ill  success 
of  their  enterprises,  to  discover  lost  or  stolen  goods 
wherever  deposited,  and  to  point  out  by  description 
the  authors  of  theft,  arson,  murder  and  other  mis- 
chiefs, however  secretly  committed. 

It  may  possibly  be  a  question  with  some,  whether 
it  can  be  lawful  or  reasonable  to  consult  such  persons 
for  information  in  matters  of  this  kind. 

(1.)  In  the  first  place,  it  is  certain  that  men  can- 
not acquire  this  knowledge  by  any  regular  art,  or  by 
any  natural  sagacity.  Such  secrets  are  not  subject 
to  human  calculation.  There  are  no  given  princi- 
ples in  nature,  on  which  a  calculation  can  be  ground- 
ed. The  greatest  philosophers,  astronomers  and 
mathematicians  have  pretended  to  no  such  occult 
science,  but  have  disclaimed  it  as  false.  The  pre- 
tenders to  it  have  generally  been  people  of  indifferent 
education,  and  often  of  worse  morals. 

If  then  any  possess  this  kind  of  knowledge,  it  must 
be  imparted  to  them  by  an  invisible  being.  But 
who  is  this  being?  Not  the  Deity,  or  a  good  spirit 
instructed  and  sent  by  him  ;  for  then  the  communi- 
cations would  be  infallible  ;  whereas  now,  we  know, 
they  are  often  fallacious.  Besides  ;  we  well  know, 
that  miracles,  prophecy,  inspiration  and  supernatural 
knowledge  have  long  since  ceased,  as  the  apostle  has 
foretold  they  would  do,  being  no  longer  necessary, 
after  the  written  revelation  is  completed.  And 
while  they  existed,  they  were  given  to  be  applied, 
not  to  trivial  purposes,  to  little  personal  concerns, 
to  the  gratification  of  vain  curiosity,  but  to  the 
grand  interest  of  religion,  and  to  objects  of  public 
and  national  consequence. 


SauVs  consulting  the  Witch  oj  Endor»     231 

Hence  then  it  follows,  that  the?e  revealers  of  se- 
crets, if  they  in  any  case  possess  the  knowledge  to 
which  they  pretend,  must  derive  it  from  an  evil 
source. 

Infernal  spirits,  who  are  roaming  about  in  the 
world,  may  doubtless  have  a  knowledge  of  some 
things,  which  are  not  generally  known  to  mortals. 
And  though  they  have  not  a  foreknowledti^e  of  the 
unrevealed  purposes  of  providence,  yet,  jfrom  their 
natural  subtilty  and  long  experience,  it  is  reasonable 
to  suppose,  that,  in  some  cases,  they  can  make  more 
shrewd  conjectures  concerning  future  occurrences, 
than  men  can  ordinarily  make.  And  it  is  not  doubt- 
ed, but  that,  in  some  way  or  other,  they  can  suggest 
to  the  human  mind  many  thoughts,  which  would  not 
have  arisen  spontaneously.  Now  when  men  addict 
themselves  to  divination  as  a  trade  and  profession, 
as  well  as  when  they  pursue  any  other  wicked  course, 
they  lay  themselves  open  to  tlie  influence  of  evil 
spirits,  become  in  a  peculiar  manner  susceptible  of 
suggestions  from  them,  and  are,  perhaps  without 
any  consciousness  or  suspicion  of  their  own,  led  cap- 
tive by  them  at  their  will.  And  though  these  dia- 
bolical suggestions  frequently  prove  fallacious,  yet, 
if  in  a  few  instances  they  should  be  verified  in  fact, 
these  few  would  be  sufficient  to  keep  up  the  credit 
of  the  diviner  and  his  pretended  art ;  besure  among 
weak  and  credulous  people  ;  for  the  failures  are  sel- 
dom mentioned  and  soon  forgotten  ;  but  the  verifi- 
cations are  often  related  and  long  remembered. 

That  diviners,  in  ancient  times,  were  assisted  by 
an  evil  spirit,  is  manifest  from  scripture.  The  sor- 
cerer in  Paphos  is  called,  for  mischief  and  subtilty, 
**  a  child  of  the  devil."  The  damsel  at  Philippi,  who 
brought  to  her  masters  much  gain  by  soothsaying, 
was  actuated  by  "  a  spirit  of  divination ;"  and  Paul 
in  the  name  of  the  Lord  Jesus  commanded  this  spirit 
*'  to  come  out  of  her."  St.  John  speaks  of  certain  "un- 


SS2     Saul^s  consulting  the  JVitch  of  Endor, 

clean  spirits,  the  spirits  of  devils,  which  go  forth 
and  work  miracles  ;"  or  enable  deceivers  to  do  and 
tell  strange  things,  which  among  credulous  people 
pass  for  miracles.  Moses  says  to  the  Jews,  "  if  there 
arise  among  you  a  prophet  or  dreamer,  and  give 
thee  a  sign  or  wonder,  and  the  sign  or  wonder  come 
to  pass,  sayin.2:,  l^t  us  go  and  serve  other  gods,  thou 
shalt  not  hearken  to  him."  It  is  here  supposed,  that 
a  false  prophet  may  shew  a  sign,  and  the  sign  may 
happen  to  come  to  pass.  He  may,  by  chance,  or  by 
the  suggestion  of  the  devil,  now  and  then  foretel  an 
event,  which  will  follow.  The  father  of  lies  will  tell 
the  truth,  as  far  as  he  knows  it,  when  truth  is  neces- 
sary to  establish  the  credit  of  his  agent,  and  increase 
his  influence  in  deceiving  and  corrupting  men.  But 
such  a  prophet,  though  his  sign  should  come  to  pass, 
is  to  be  rejected  as  a  vile  impostor,  because  he  is 
enticing  men  away  from  the  service  of  God.  No 
sign  or  wonder  can  justify  men  in  hearkening  to  such 
an  enticer. 

If  the  professed  revealers  of  secrets,  so  far  as 
they  have  a  knowledge  of  the  secrets  which  they 
pretend  to  reveal,  must  derive  it  from  infernal  sug- 
gestion, then  plainly  we  ought  never  to  consult 
them  in  this  character,  for  this  is  indirectly  to  con- 
sult the  devil ;  and  it  is  directly  to  encourage  a  pro- 
fession, which  every  friend  to  religion  and  society 
ought  to  detest  and  reprobate, 

2.  The  use  of  such  pretended  arts,  and  inter- 
course with  those  who  use  them  are,  as  expressly 
as  any  other  crime,  forbidden  in  scripture,  Moses, 
enumerating,  under  various  names,  the  pretenders 
to  occult  science,  tells  the  Jews,  that  God  did  not 
allow  any  such  persons  to  be  found  among  them, 
nor  suffer  any  to  hearken  to  such  persons,  if  they 
were  found.  This  prohibition  respects  us  under  the 
gospel,  us  v.ell  as  the  Jews.  For  Moses  immedi- 
ately adds,  '*  A  prophet  shall  the  Lord  your  God 


Said's  consulting  the  fFitch  of  Enclor,     233 

raise  up  unto  you  of  your  brethren,  like  unto  me  : 
To  fi'im  shall  ye  liearken."  "  This  prophet,"  the 
writers  of  the  New  Testament  tell  us,  is  Christ. 
And  hearkening  unto  this  prophet  is  opposed  to 
hearkening  unto  diviners  and  observers  of  times. 

In  the  writings  of  the  prophets  and  apostles  all 
kinds  of  sorcery,  magic  and  witchcraft  are  inter- 
dicted and  condemned,  as  contrary  to  true  religion  ; 
and  consequently  all  application  to  the  professors  of 
these  arts  is  utterly  disallowed.  When  Paul  preach- 
ed the  gospel  in  Ephesus,  "  Many,  who  had  used 
curious  arts,"  being  converted  to  the  faith,  "  came 
and  confessed  their  evil  deeds,  and  brought  their 
books  together  and  burned  them  before  all  men." 

3.  God  only  can  look  into  futurity  and  unfold  the 
secret  events  of  his  providence.  If  we  acknowl- 
edge any  creature,  visible  or  invisible,  as  having  an 
independent  power  to  open  the  volume  of  futurity, 
and  disclose  its. secret  contents,  to  that  creature  we 
ascribe  a  distinguishing  prerogative  of  Deity. 

By  giving  credit  to  diviners  and  conjurers  we  dis- 
honor and  set  at  nought  the  revelation  of  God  ;  for 
we  introduce  other  revelations,  as  tcachintr  things 
which  this  has  not  taught ;  and  by  receiving  and 
obeying  them,  we  pay  the  same  deference  and  re- 
spect to  them,  as  to  this.  What  if  the  diviner  should 
tell  30U,  to  serve  other  gods — to  renounce  the  bible 
— to  reject  some  of  its  doctrines  and  precepts?  Will 
you  hearken  to  him  still  ?  Where  will  you  stop  ? 
Stop  vv'here  you  are.  Reject  all  commerce  with 
him  in  his  wicked  profession.  This  is  what  your 
bible  requires. 

It  was  by  magical  Incantations  and  artificial  tricks 
that  somedeceivers  in  the  apostles"*  times, endeavored 
to  obstruct  the  progress  of  the  gospel.  And  if  such 
men  can  obtain  credit  and  countenance,  why  will 
they  not  do  the  same  at  any  time  ?  Paul,  speaking 
of  evil  men  and  seducers,  says,  "They  resist  the 
F  f 


254     SauPs  consulting  the  Witch  of  Endor, 

truth,  as  the  magicians  withstood  Moses."  The 
conjurer  in  Paphos,  full  of  all  guile  and  subtilty, 
"  sous^ht  by  his  sorcery  to  turn  away  believers  from 
the  faith."  Such  was  the  danger  from  this  sort  of 
men,  that  the  aj)ostle  gives  a  particular  caution  to 
the  believers  in  Ephesus,  *'  that  they  be  not  carried 
about  by  the  sleiifht  of  men,  and  curinmg  craftiness^ 
wherewith  thev  lie  in  wait  to  deceive."  Simon,  a 
sorcerer  in  Samaria,  "  giving  out  that  he  was  some 
great  man,  and  possessed  a  mighty  power  from  God, 
bewitched  the  people  with  his  sorceries.  Some  of 
the  Jewish  prietts,  pretending  to  skill  in  magic, 
made  use  of  their  wicked  arts  to  detach  believers 
from  the  purity  of  the  gospel.  Alluding  to  such 
impostors,  Paul  says  to  the  Christians  in  Galatia, 
*'  O  foolish  Galatians,  who  hath  bewitchedyou^  that 
ye  should  not  obey  the  truth." 

4.  Hearkening  to  diAiners. tends,  not  only  to  de- 
stroy religion,  but  to  dissolve  our  mutual  confidence 
and  subvert  our  social  security. 

Let  us  suppose  that  people  generally  give  credit 
to  such  persons  ;  and  then  see  what  will  be  the  con- 
sequence. A  casualty  happens,  or  some  mischief  is 
done  in  our  neighborhood  ;  a  barn  is  burned,  or  a 
man  is  missing,  possibly  dead,  or  property  is  lost. 
We  know  not  how ;  but  we  suspect,  it  is  done  by 
some  designing  villain.  We  dispatch  a  messenger 
to  the  conjurer.  What  is  the  moral  character  of 
this  conjurer,  we  know  not,  nor  do  we  much  care. 
It  is  not  the  man,  but  the  conjurer  with  whom  we 
are  now  concerned.  If  we  cannot  trust  him  in  any 
other  capacity,  yet  we  can  trust  him  in  his  conjur- 
ing capacity.  The  messenger  goes  and  opens  his 
business  ;  an  answer  is  given  importing,  that  the 
mischief  was  perpetrated  by  a  certain  man  of  such 
a  description.  We  think  of  somebody,  to  whom 
the  description,  with  a  little  help  of  imagination, 
will  suit  tolerably  well.     Or  perhaps  the  messenger 


Saui^s  consulting  the  Witch  of  Endor.     2^5 

has  an  enemy  whom  he  suspects,  and  prejudice  will 
easily  modily  die  picture  so  as  to  represent  him. 
A  hint  is  given — it  is  thrown  into  circulation — it 
stains  credit ;  and  an  honest  man  is  ruined.  Thus 
divination,  when  it  is  held  in  general  repute,  puts  it 
ill  every  man's  power  to  destroy  every  man,  whom 
he  will. 

Why  do  you  wish  to  know  the  author  of  a  mis- 
chief which  has  been  done  ?  You  will  sav.  You 
wish  the  villain  may  be  punished,  the  injury  repair- 
ed, and  evil  prevented.  Very  well  :  Then  take 
the  proper  steps  to  detect  and  arrest  the  offender.  If 
a  conjurer  points  out  such,  or  such  a  person,  as  the 
criminal,  he  may  indeed  gratify  your  curiosity,  and 
perhaps  your  malice  ;  but  he  does  no  good  to  socie- 
ty. His  suggestion  is  not  evidence,  on  which  the 
supposed  perpetrator  can  be  convicted.  If  it  was, 
no  mortal  would  be  safe.  You  perhaps  believe  the 
insinuation,  and  you  make  others  believe  it.  But 
when  the  general  suspicion  falls  on  an  innocent  man, 
investigation  stops  ;  this  innocent  man  suffers  the 
reproach,  and  the  really  guilty  lies  unsuspected,  ajid 
escapes  unpunished.  And  when  a  new  mischief 
happens,  the  same  scene  may  be  acted  over  again. 

On  social,  therefore,  as  well  as  on  religious  prin- 
ciples, these  diviners  ought  to  be  prosecuted  rather 
than  encouraged — to  be  punished  rather  than  patron- 
ized. Judge  Blackstone  says,  that  "  pretending  to 
tell  fortunes,  and  to  discover  stolen  goods  by  skill  m 
the  occult  sciences,  is  a  misdemeanor,  deservedly 
punished  by  law."  The  reason  why  it  deserves 
punishment  is,  because  it  not  only  tends  to  subvert 
religion,  but  also  to  disturb  the  peace  of  society, 
and  destroy  the  reputation  and  security  of  every  vir- 
tuous member. 

There  is  one  use  more,  which  we  will  make  of 
this  story. 


2SQ     Saul's  consulting  the  TVitch  of  Endoi\ 

4,  Some  of  the  reasons  agdnst  consulting  diviju 
ers  will  apply  to  superstitious  interpretations  of  unu- 
sual sights  and  noises,  remarkable  dreams  and  ex- 
traordinary impressions.  By  them  nothing  is  re- 
vealed, and  from  them  nothing  can  be  learned. 
They  are  neither  injunctions  of  duty,  nor  prognos- 
ticks  of  events.  An  undue  regard  to  them  exposes 
us  to  groundless  terrors  and  dangerous  delusions, 
and  weakens  our  faith  in  God. 

The  prophet  cautions  the  captive  Jews,  that  they 
*'  learn  not  the  way  of  the  heathen,  nor  be  dismayed 
at  the  signs  of  heaven,  as  the  heathen  were,"  who 
irom  comets,  meteors  and  the  aspects  of  the  planets 
predicted  calamitous  events,  and  thus  excited  con- 
bternation  in  themselves  and  others. 

The  strange  sounds  and  appearances,  by  which 
people  are  sometimes  affrighted,  doubtless  proceed 
from  some  natural  cause,  which  might,  in  most  in- 
stances, be  discovered  by  calm  enquiry.  But 
whether  the  cause  be  investigated  or  not,  so  much 
is  certain,  they  point  out  to  us  no  new  duty,  and 
inform  us  of  no  particular  event.  If  they  suggest 
to  us  the  thought  of  death,  or  bring  this  thought 
more  closely  to  our  minds,  very  well.  Let  us  en- 
tertain the  thought  and  be  excited  by  it  to  stand  dai- 
ly prepared  for  ail  events,  which  may  await  us  in 
this  changing  world.  But  let  us  not  yield  to  a  dis- 
may, which  would  unfit  us  for  the  duties,  and  inca- 
pacitate us  for  the  enjoyments  of  liie. 

"Dreams  come  through  the  multitude  of  busi- 
ness." They  are  the  casual  and  incoherent  associa- 
tions of  thoughts  and  images,  which  had  occurred 
in  our  waking  liours.  Or  if  we  suppose,  that  they 
may  sometimes  be  suggestions  from  invisible  spirits, 
still  what  shall  we  make  of  them  ?  we  have  no  rule 
in  reason  or  scripture  by  which  to  interpret  them, 
and  therefore  they  teach  nothing,  and  forebode  no- 
thing. But  lisigood  thought  arises  in  sleep,  whether 


Saul^s  con  suiting  the  f Pitch  of  Endor.     237 

by  casualty  or  suggestion,  let  us  make  a  good  use  of 
it,  when  we  are  awake.  It  is  never  the  worse  lor  com- 
ing in  a  dream.  If  itbeofa  moral  tendency,  wc 
may  improve  it  to  a  moral  purpose.  But  we  are 
never  to  turn  a  dream  into  a  precept  or  prophecy  ; 
for  thus  we  substitute  it  in  the  place  of  scripture,  and 
expose  ourselves  to  dangerous  seductions  and  endless 
delusions.  Among  the  deceivers  who  had  crept  in- 
to the  christian  church,  St.  Jude  mentions  *'  Dream- 
ers^ who  defiled  the  llesh,  despised  dominion  and 
spake  evil  of  dignities."  By  pretending  to  revela- 
tions in  dreams,  and  by  persuading  others  to  confide 
in  these  pretended  communicatioaj,  they  subverted 
the  doctrines  of  the  gospel,  broke  the  bands  of  socie- 
ty, and  opened  a  door  to  iieenliousness. 

An  impression  on  the  imagination  when  we  are 
awake,  has  no  more  authority,  than  a  suggestion 
when  we  are  asleep.  The  impression,  however 
strong,  is  not  to  be  obeyed  implicitly  as  a  certain  dic- 
tate of  heaven,  but  to  be  examined  seriously,  whether 
it  accords  to  scripture,  and  tends  to  virtue.  If  a  sa- 
cred truth,  or  religious  obligation  be  deeply  impress- 
ed on  the  mind,  let  us  take  the  benefit  of  such  an 
impression  by  obeying  the  truth,  and  fulfilling  the 
obligation.  But  never  let  us  conclude  that  an  ac- 
tion is  right,  merely  I)ecause  we  feel  an  unusual  in- 
clination to  do  it,  ov  that  an  event  will  befall  us  or 
our  friends,  merely  because  we  feel  an  unaccounta- 
ble apprehension  of  it.  This  would  be  to  expose 
ourselves  to  continual  terrors  and  temptations,  to 
give  imagination  the  dominion  over  reason,  and  to 
substitute  our  ov,'n  impressions  in  the  place  of  divine 
revelation. 

Finally  :  we  have  great  cause  to  be  thankful,  that 
God  has  favored  us  with  a  revelation,  which  con- 
tains all  that  we  need  to  learn  in  relation  to  ou**  most 
important  interests.  AVith  this  let  us  converse,  and 
this  let  us  follow,  and  we  shall  be  safe  and  happy. 


238     SauPs  consulting  the  JVitch  of  Endor. 

"  Secret  things  belong  to  God ;  things  which  arc 
revealed  belong  to  us  that  we  may  do  all  the  words 
of  God*s  law."  Let  us  be  content  to  know  what 
may  be  known,  and  to  be  ignorant  of  things  which 
cannot  be  known.  Why  would  we  foresee  the 
events,  which  are  before  us  ?  would  we  diminish 
our  blessings,  and  augment  our  calamities  by  anti- 
cipation ?  all  events  God  will  order  well ;  and  the 
events  which  now  await  us,  he  will  make  known  to 
us  in  the  fittest  time  ;  and  that  is  usually  the  time 
when  they  come. 

There  is  one  event,  concerning  which  we  need 
no  diviner  to  inform  us.  This  is  our  own  death. 
The  event  is  certain  ;  the  time  of  it  is  uncertain ; 
it  is  happy  for  us,  that  it  is  so.  Did  we  know  it  to 
be  distant,  we  should  probably  become  more  dilato- 
ry and  negligent  in  our  duty.  Did  we  know  it  to 
be  on  the  morrow,  we  might  be  as  much  over- 
whelmed as  was  Saul.  Terror  might  render  us  in- 
capable of  repentance.  Or  if  a  repentance  took 
place  in  such  a  situation,  it  might  seem  to  be  rather 
a  matter  of  necessity  than  of  choice  ;  and  the  sweet 
comforts  of  hope  would  be  wanting.  Our  times 
are  in  God's  hands :  and  in  his  hands  let  us  calm- 
ly leave  them.  "  What  our  hands  find  to  do,  let 
us  do  it  with  our  might,  lor  there  is  no  work,  wis- 
dom nor  device  in  the  grave,  to  which  we  are  go- 
ing." 


SERMON  XII. 


XS-M-®* 


Refiectiojis  on  a  remarkable  Solar  Eclipse, 


AMOS  viPi. 


It  shall  come  to  pass  in  that  day,  saith  the  Lord,  that  I  will 
cause  the  sun  toga  down  at  noon,  and  I  will  darken  the 
earth  in  the  clear  day. 

/\.MOS  was  bred  an  husbandman  and  a 
shepherd.  From  his  rural  employment  he  was  call- 
cd  to  the  office  of  a  prophet.  He  says  *'  I  was  not 
a  prophet,  nor  the  son  of  a  prophet ;  but  I  was  an 
herdman  and  a  gatherer  of  sycamore  fruit.  And  the 
Lord  took  me,  as  I  followed  the  flock,  and  said  unto 
me,  go,  prophesy  unto  my  people  Israel." 

Many  expressions  in  his  book  are  taken  from  ob- 
servations, which  a  shepherd  would  naturally  make 
in  attending  to  the  business  of  his  calling.  In  Judea 
the  shepherds  watched  their  flocks,  not  by  day  only 
but  also  by  night,  to  guard  them  against  beasts  of 
prey,  m  which  that  country  abounded.  In  their  at- 
tendance on  their  flocks,  they  would  naturally  ob- 
serve the  motions  of  the  planets  and  the  appearances 
m  the  heavens,  that  they  might  foresee  changes  of 


240    Jicjlection,^  ov  n  remarkable  Solar  Eclipse, 

weather  and  approacliinr;  storms.  Ilcrxe  tlie  proph- 
et, calling  on  the  degenerate  tribes  of  Israel  to  re- 
nounce their  false  gods,  and  to  vvorsliipthe  great  au- 
thor and  governor  of  nature,  uses  a  hmguage  sug- 
gested by  his  former  pastoral  occupation.  "  Seek 
not  Bethel,  enter  not  into  Gilgal,  nor  pass  to  Beer- 
sheba,"  the  idolatrous  places,  where  the  sun  and 
moon  and  liosts  of  heaven  were  worshipped  ;  "  but 
seek  him,  who  maketh  the  Seven  Stars  and  Orion  ; 
and  turncth  the  shadow  of  death  into  the  morning, 
and  maketh  the  day  dark  with  night." 

The  stated  course  of  nature,  the  order  of  the 
heavenly  bodies,  the  vicissitude  of  day  and  night, 
and  the  regular  succession  of  seasons,  demonstrate 
the  existence  and  providence,  the  wisdom,  power 
and  goodness  of  God.  "  Day  unto  day  uttereth 
speech  ;  night  unto  night  sheweth  forth  knowledge." 
*'  God  hath  not  left  himself  without  witness,  in  that 
he  giveth  rain  and  fruitful  seasons,  and  filleth  our 
hearts  with  food  and  gladness."  But  common  ap- 
pearances, as  they  become  more  familiar,  are  less 
impressive.  Unusual  phenomena,  though  no  less 
the  effects  of  natural  causes,  more  powerfully  arrest 
the  attention,  and  more  deeply  affect  the  mind. 
The  prophet,  therefore,  predicting  some  dire  calam- 
ities on  the  house  of  Israel,  alludes  to  an  unusual 
and  solemn  appearance  in  the  skies,  which  probably 
they  had  lately  seen  ;  a  total  eclipse  of  the  sun  \\\ 
the  midst  of  ^  clear  day.  '*  Thus  saith  the  Lord,  I 
will  cause  the  sun  to  go  down  at  noon,  and  I  Mill 
darken  the  earth  in  the  clear  day."  The  piienomc- 
Tion,  which  we  beheld  on  Monday  las"^,  will  naturally 
lead  us  to  understand  these  words,  as  a  poetic  de- 
scription of  a  solar  eclipse. 

Archbishop  Usher,  in  his  annals  of  the  world, 
says,  that,  in  Amos's  time,  tiiere  were  two  remarka- 
ble eclipses  of  the  sun,  which  happened  at  solemn 
festivals,  and  struck  the  people  with  great  conster- 


ReJlectio7is  on  a  remarkable  Solar  Eclipse.     241 

nation.  In  ancient  times,  when  astronomy  was  but 
imperlcctly  understood,  eclipses  were  by  many  con- 
sidered, as  preternatural  and  portentous.  The  proph- 
et, therefore,  Ibretelling;  the  judgments  coming  on 
the  land  ofisrael,  might  with  great  propriety  figure 
to  them  the  chitnges  soon  to  take  place  in  their  po- 
litical hemisphere,  by  an  allusion  to  the  change, 
which  they  had  seen  with  terror  and  amazement,  in 
the  natural  hemisphere.  "  God  would  cause  their 
sun  to  go  down  at  noon,  darken  the  earth  in  the  clear 
day,  turn  their  feasts  into  mourning,  and  their  songs 
into  lamentation,  and  bring  up  sackcloth  on  all 
loins." 

The  use,  which  the  prophet  makes  of  a  solar  eclipse 
will  justify  us  in  some  moral  and  religious  reflections 
on  the  singular  scene,  which  was  exhibited  in  the 
past  week. 

1.  We  have  reason  to  rejoice  in  the  progress, 
which  has  been  made  in  the  sciences,  and  particu- 
larly in  the  noble  science  of  astronomy.  By  this 
we  are  freed  from  many  superstitious  terrors,  which, 
in  the  dark  ages  of  the  world,  tormented  mankind. 

Eclipses  have  been  observed  from  the  remotest 
antiquity  ;  awd  of  those  which  were  most  remarka- 
ble, accounts  have  been  transmitted  to  us  by  some 
of  the  earliest  historians,  who  have  also  related  the 
disastrous  events  which  followed,  and  which  the 
eclipses  were  supposed  to  portend. 

The  cause  of  eclipses  must  have  been  known  long 
before  they  could  be  the  subjects  of  mathematical 
calculation.  It  was  well  understood,  many  ages 
ago,  that  an  eclipse  of  the  moon  was  caused  by  its 
passing  through  the  shadow  of  the  earth,  when  the 
earth  was  between  that  and  the  sun ;  and  that  an 
eclipse  of  the  sun  was  caused  by  the  moon's  passing 
between  us  and  the  sun,  and  intercepting  its  light. 
This  knowledge,  however,  was  not  common  to  the 


242     Rejlect'iom  on  a  remarkable  Solar  Eclipse. 

vulgar  ;  nor  did  the  more  learned  view  these  causes 
:\s  operating  by  regular  and  stated  laws. 

There  were  predictions  of  some  eclipses,  which 
appeared  se^  eral  centuries  before  the  birth  of  our 
Saviour.  But  these  predictions  were  probably,  like 
the  present  predictions  of  comets,  conjectures 
grounded  on  a  course  of  observations,  and  not  the 
result  of  €xact  calculations. 

The  relations,  distances  and  motions  of  the  heav- 
enly bodies  are  now  so  well  ascertained,  that  accu- 
rate calculations  can  be  made  of  all  the  eclipses, 
which  shall  be  in  ages  to  come,  and  of  those  which 
have  been,  since  our  system  was  framed.  These 
calculations  are  of  great  utility  to  mankind,  in  hus- 
bandry, navigation,  geography,  chronology  and 
history.  The  credit  of  some  ancient  histories  de- 
rives confirmation  from  this  source.  The  historian 
relates  some  great  events,  which  he  supposes,  were 
portended  by  a  certain  eclipse,  which  he  describes. 
The  astronomer  fiiids,  that  there  was  in  fact  such  an 
eclipse,  at  such  a  time,  and  hence  justly  gives  more 
full  credit  to  the  historian.  S 

These  phenomena  have  also  their  moral  uses. 
They  enlarge  our  views  of  the  works  of  God,  and 
of  the  grandeur  and  extent  of  his  creation  and  prov- 
idence. They  display  his  wisdom,  power  and 
goodness,  and  his  continual  agency  in  the  govern- 
ment of  the  world.  They  teach  us  his  constant 
care  for  the  creatures  which  he  has  made,  and  call 
us  to  reverence  and  adore  him,  who  thus  manifests 
himself  to  us  in  the  works  of  his  hands. 

We  see  innumerable  worlds  rolling  around  us  at 
vast  but  various  distances  ;  with  different,  but  in- 
conceivable rapidity.  These  all  perform  their  mo- 
tions with  regularity,  and  observe  their  times  with 
exactness.  They  obey  their  destination,  they  keep 
their  order,  they  never  interfere.  Shall  we  not  fear 
the  power,  admire  the  wisdom,  adore  the  goodness 


li eft eet ions  on  a  remarkable  Solar  Eclipse,     243 

of  that  being,  who  made  and  adjusted,  who  sus- 
tains and  directs  such  a  stupendous  system,  and 
renders  it  subservient  to  our  happiness  ?  These  ra- 
tional sentiments  are  pleasant  and  delightful  in  them- 
selves ;  and  are  far  more  conducive  to  piety  ami 
virtue,  than  the  terrors  of  that  superstitious  igno- 
rance, which  views  every  comet  flamiag  iu  the  sky, 
every  obscuratiou  of  the  sun  at  noonday,  every  fail- 
ure of  the  full  orbed  moon  at  night,  every  unusual 
noise  bursting  from  the  clouds,  every  strange  ap- 
pearance in  the  heavens  and  in  the  earth,  as  awfully 
portentous  of  some  dire,  but  unknown  calamity. 

Superstitious  terrors  may  operate  as  a  temporary 
restraint  upon  vice.  But  when  the  dreaded  calamity 
is  delayed,  the  restraint  ceases,  and  vice  regains  its 
dominion.  A  rational  fear  of  God,  arising  (rom  a 
calm  contemplation  of  his  agency  and  government, 
displayed  in  his  works,  and  taught  in  his  word,  will 
have  a  steady  and  permanent  influence.  "  Fear  ye 
not  me,  saith  the  Lord,  will  ye  not  tremble  at  my 
presence,  who  have  placed  the  sand  for  the  bound 
of  the  sea,  who  give  the  former  and  the  latter  rain, 
and  reserve  to  you  the  appointed  weeks  of  harvest?" 
The  more  just  arc  our  thoughts  of  God's  govern- 
ment, and  the  more  rational  our  reverence  of  his 
majesty,  the  more  imiform  and  cheerful  will  be  our 
obedience  to  his  will. 

2.  An  eclipse  of  the  sun,  though  it  is  not  an  omen 
of  any  particular  calamity,  yet  may  properly  lead  us 
to  contemplate  the  gloomy  changes  which  await  us 
in  this  guilty  and  mortal  state. 

By  a  total  obscuration  of  this  glorious  luminary, 
at  noon,  in  a  clear  day,  a  gloom  is  suddenly  spread 
over  the  face  of  nature.  Not  only  the  human  mind, 
but  the  animal  and  material  creation  is  deeply  affect- 
ed. Night  seems  to  anticipate  the  time  of  its  return. 
The  stars  hang  out  their  lamps  ;  the  dews  descend 
on  the  earth ;  the  grazing  beasts  forget  their  hunger ; 


244     Beflecthns  on  a  remarkable  Solar  Eclipse. 

the  fowls  hasten  to  their  resting  places ;  the  bird  o 
night  chants  his  evening  ditty  ;  every  thing  wears  a 
sober  and  mournful  aspect. 

Here  is  an  emblem  of  declining  age  and  approach- 
ing death. 

The  time  is  coming — to  some  of  us  it  is  near  ; 
when  the  sun  and  the  light  will  be  darkened  ;  the 
eyes,  which  look  out  at  the  windows,  will  be  be- 
dimmed,  surrounding  objects  will  be  hidden,  and 
"  we  shall  go  to  our  long  home — to  the  land  of  dark- 
ness and  the  shadow  of  death,  without  any  order, 
and  where  the  light  is  as  darkness." 

"  While  we  have  the  light,  let  us  walk  in  the 
light,  lest  darkness  come  upon  us.  Let  us  give 
glory  to  God,  before  he  cause  darkness,  and  before 
our  feet  stumble  on  the  daik  mountains  ;  lest,  while 
•we  look  for  light,  it  be  turned  into  the  shadow  of 
death."  The  eyes  of  our  understai^.ding  still  re- 
main unexiinguished,  and  the  sun  of  righteousness 
shines  upon  us  with  salvation  in  his  beams.  Let  us 
attend  to  the  glorious  discoveries  which  are  made  to 
us,  and  apply  ourselves  to  the  momentous  work  be- 
fore us.  Let  us  work  while  it  is  day.  The  time  is 
short — night  is  at  hand.  What  we  find  to  do,  let 
us  do  it  with  our  might.  There  is  no  worj^  in  the 
grave. 

Some  of  you  are  in  youth  and  in  full  strength. 
My  friends,  your  morning  sun  shines  bright  and 
pleasant ;  you  think  your  day  will  be  long.  But  oh  ! 
flatter  not  yourselves.  Your  sun  may  go  down  at 
noon,  and  your  prospect  be  darkened  in  a  clear  day. 
Employ  these  morning  hours  in  the  work  of  your 
salvation.  You  know  not  what  a  day,  or  an  hour 
may  bring  forth. 

The  darkness  of  an  eclipse  the  prophet  improves, 
though  not  as  an  omen,  yet  as  an  emblem  of  na- 
tional judgments.  He  warns  his  people  that  a  met- 
aphorical and  political  darkness  may  overspread  their 


JReJiectians  on  a  remarkable  Solar  Eclipse.     245 

country,  in  the  same  snrprizing  manner,  as  literal 
darkness  in  a  solar  eclipse  falls  on  the  unsuspecting^ 
earth.  "  Thus  saith  the  Lord  unto  me,  Ati  end  is 
come  upon  my  people  ;  I  will  not  pass  by  them  any 
more.  Hear  this,  ye  that  swallow  up  the  needy, 
and  that  say,  when  will  the  new  moon  be  gone,  that 
we  may  sell  corn,  and  the  sabbath,  that  Ave  may  set 
forth  wheat  ?  The  Lord  hath  sworn  by  the  excel- 
lency of  Jacob,  Surely  I  will  not  forget  any  of  their 
works.  Shall  not  the  land  tremble  for  this,  and 
every  one  mourn  that  dwelleth  therein  ?  Thus  saith 
the  I>.ord,  I  will  darken  tlie  earth  in  the  clear  day. 
I  will  turn  their  feasts  into  mourning,  and  their  songs 
into  lamentation." 

Sudden  darkness  caused  by  eclipses,  clouds,  va- 
pours and  storms,  is,  in  the  prophetic  writings,  a 
common  figure  for  great  and  unexpected  plagues  ; 
such  as  war,  discord,  pestilence  and  fiimine.  The 
prophet  Isaiah,  describing  the  calamitous  state  of 
the  Jews  on  the  invasion  of  the  Chaldeans,  says, 
*'  They  shall  look  to  the  earth,  and  beho!d,  trouble 
and  darkness,  and  dimness  of  anguish  ;  they  shriU 
be  driven  into  darkness."  In  the  same  iigurative 
language,  Joel  describes  the  devastation  and  famine 
caused  in  the  land  by  clouds  of  devouring  locusts, 
and  by  the  rage  of  subsequent  fires*  "  Let  all  the 
inhabitants  of  the  land  tremble  ;  for  the  day  of  the 
Lord  Cometh  and  is  nigh  at  hand ;  a  day  of  darkness 
and  gloominess,  cf  clouds  and  thick  darkness. 
There  shall  be  wonders  in  ti;e  heavens  and  in  t!ie 
earth;  there  shall  be  pillars  of  smoke,  and  the  sun 
shall  be  turned  into  darkness." 

When  we  see  the  sun  darkened  in  the  heavens, 
and  the  earth  covered  with  a  gloom,  we  are  resnind- 
ed,  how  easy  it  is  for  Him,  who  in  a  moment  ex- 
tinguishes the  sun,  to  cast  a  cloud  over  our  earthi}* 
prospects  ;  to  turn  our  joys  into  anguibh,  our  conti- 
dencc  into  terror,  and  our  songs  into  lamentation-^ 


246     Hejiections  on  a  remarkable  Solar  Eclipse, 

to  subvert  our  national  security,  to  let  loose  the  in- 
fernal spirit  of  discord,  to  remove  restraint  from 
hostile  nations,  to  send  a  blast  on  the  labors  of  our 
hands,  and  to  spread  among  us  pestilence  and  death. 

On  God  we  are  dependent  not  only  for  the  daily 
visits  of  the  sun,  but  also  for  his  friendly  beams, 
when  he  returns.  The  moon,  which  chases  away 
the  gloom  of  night,  now  and  then  steps  in,  and  in- 
tercepts the  light  of  day.  If  it  should  make  a  stand 
in  that  position,  our  day  would  become  night,  and 
the  warmth  of  summer  would  be  changed  into  the 
frost  of  winter.  But  the  moon  obe}  s  the  divine 
command,  moves  forward  in  its  course,  and  gives 
us  again  the  cheering  beams,  which  it  had,  for  a  few 
moments,  withholden. 

The  creatures,  which  are  our  ordinary  comforts, 
may,  by  God's  direction  or  permission,  become  the 
occasions  of  affliction  and  anguish.  The  sun,  which 
enlivens  the  rational,  animal  and  vegetable  world, 
may  dart  malignant  fires  and  scatter  pestilential  dis- 
eases. The  rains,  which  refresh  and  fructify  our 
fields,  may  "  wash  away  the  things  which  grow  out 
of  the  earth,  and  destroy  the  hope  of  man."  The 
friends,  in  whom  we  confide  may  become  our  tor- 
meiitors,  and  "  a  man's  foes  may  be  those  of  his  own 
household."  Government,  which  is  our  defence 
against  injustice,  fraud  and  violence,  falling  into  the 
hands  of  cruel  and  unprincipled  men,  may  be  made 
an  instrument  of  oppression  and  misery.  "They 
who  lead  us  may  cause  us  to  err,  and  destroy  the 
way  of  our  paths." 

Where  then  is  our  security  ?  It  is  in  the  protec- 
tion of  Him,  who  created  and  upholds  the  frame  of 
nature,  "  who  made  and  guides  the  Seven  Stars  and 
Orion,  turns  the  shadow  of  death  into  the  morning, 
or  makes  the  day  dark  with  night — who  calleth  to 
the  waters  and  sends  them  on  the  earth,  and  restrains 
the  floods"   within  the  bounds    prescribed — who 


Reflections  on  a  remarkable  Solar  Eclipse*     247 

rules  the  raging  of  the  sea,  and  stills  the  tumults  of 
the  people" — *'  who  turns  the  hearts  of  men,  as  the 
rivers  of  water  are  turned" — "  who  eauses  the  wrath 
of  men  to  praise  him,  and  the  remainder  of  that 
wrath  he  restrains."  How  shall  we  enjoy  liis  pro- 
tection ?  He  has  told  us ;  "  If  ye  will  walk  in  my 
statutes,  keep  my  sabbaths  and  reverence  my  sanctua- 
ry, then  I  will  give  you  rain  in  due  season,  your  fields 
shall  yield  their  increase  ;  I  will  give  peace  in  your 
land,  and  ye  shall  lie  down  and  none  shall  make  you 
afraid." — "  But  if  ye  will  walk  contrary  unto  me,  I 
will  walk  contrary  unto  you,  and  make  your  plagues 
wonderful." 

Learned  astronomers  can  calculate  with  exactness 
the  times  when,  the  places  where,  and  the  quantities 
in  which  the  luminaries  of  heaven  will  be  eclipsed  ; 
but  they  cannot  with  the  same  accuracy  predict  the 
judgments  of  God.  Nor  do  we  here  need  their  as- 
tronomical skill.  There  are  other  signs  by  which  we 
may  discern  impending  judgments.  Our  Saviour  has 
taught  us  a  kind  of  moral  astronomy  to  direct  our 
prescience  of  such  events.  The  prevalence  of  infi- 
delity, immorality  and  vice  as  surely  indicates  ap- 
proaching calamities,  as  clouds  indicate  a  shower, 
winds  forebode  a  storm,  or  the  conjunction,  or  op- 
position of  the  sun  and  moon,  in  certain  places  in  the 
heavens,  presignifying  an  eclipse.  He  said  to  the 
people,  "  when  ye  see  a  cloud  rise  out  of  the  west, 
straitway,  ye  say.  There  cometh  a  shower ;  and  so 
it  is.  When  ye  perceive  the  south  wind  blow,  ye 
say,  There  will  be  heat ;  and  it  cometh  to  pass.  Ye 
hypocrites,  ye  can  discern  the  face  of  the  sky  and  of 
the  earth  ;  but  how  is  it,  that  ye  cannot  discern  this 
time?  Yea,  and  why  even  of  yourselves  judge  ye 
not  what  is  right  ?"  The  blindness  and  stupidity  of 
the  ancient  Jews  to  the  impending  judgments  of 
God,  the  prophet  upbraids  by  referring  them  to  the 
sagacity  and  discernment  apparent  in  the  fowls  of 


2^18     Ecfiecttons  on  a  remarkable  Solar  Eclipse, 

heaven,  "  The  stork  in  the  heavens  knovveth  her 
appointed  time;  the  turtle,  the  crane  and  the  swal- 
low observe  the  time  of  their  coming ;  but  my  peo- 
ple knoweth  not  the  judgments  of  God." 

There  are  now,  as  there  were  in  former  times, 
many  who  ask,  "  Watchman,  what  of  the  night  ? 
Watchman,  what  of  the  night  ?"  And  the  watch- 
man's answer  then,  is  seasonable  now,  "  If  ye  w\\\ 
enquire,  enquire  ye"  wisely  ;  *' return,  come,"  re- 
turn to  God  by  repentance  ;  then  come  and  enquire, 
and  you  may  hope  for  a  favorable  answer. 

It  is  common  for  people  to  look  forward  and  en- 
quire, wliat  w^ill  be  our  national  state  in  future  years — 
what  will  Idc  the  result  of  certain  public  measures — 
what  shall  be  done  to  obtain  this  favorite  object, 
and  avert  that  threatening  evil,  and  to  make  future 
times  better  than  these?  But  they  enquire  not  wise- 
ly concerning  this  matter.  Let  them  enquire  what 
iniquities  abound,  and  what  share  their  own  iniqui- 
ties have  in  the  common  guilt  ?  Let  each  one  repent 
of  his  own  wickedness,  and  apply  himself  to  his  own 
duty.  Let  each  one  use  his  best  influence  to  cor- 
rect the  errors,  and  reform  the  manners  of  those 
with  w^hom  he  is  connected.  Then  thinars  will  s:o 
well.  *'  Righteousness  will  exalt  a  nation  :  sin  will 
be  a  reproach  to  any  people," 

3.  The  darkening  of  the  earth  in  a  clear  day  brings 
to  mind  Xht  final  judgment. 

The  scripture  assures  us,  that"  God  has  appoint- 
ed a  day,  in  which  he  will  judge  the  world  in  right- 
eousness, and  render  to  every  man  according  to  his 
works."  It  teaches  us,  that  the  judgment  will  come 
on  a  guilty  world  by  surprize — that  "  when  men 
shall  say,  peace  and  safety,  then  sudden  destruction 
comcth."  The  manner  of  its  coming  is  compared 
to  tlie  catastrophe  of  Sodom.  "  As  it  was  in  the 
days  of  Lot ;  they  ate,  they  drank,  they  bought,  they 
sold,  they  planted,  they  builded  ;  but  tlie  same  day, 


Bejiections  o;?  a  remarkable  Solar  Eclipse.     249 

that  Lot  went  out  of  Sodom,  it  rained  fire  and  l)rim. 
stone  out  ofiieaven,  and  debtroycd  them  all.  Even 
so  shall  it  be  in  that  day  when  the  son  of  man  is  re- 
vealed." To  heighten  the  solemnity  of  this  scene, 
the  sacred  writers  tell  \is,  "  The  snn  shall  be  dark- 
ened, and  the  moon  shall  not  give  her  li(?:ht ;  the 
stars  shall  fill  from  heaven,  and  the  powers  of  heaven 
shall  be  shaken — the  heaven  shall  depart  as  a  scroll 
when  it  is  rolled  together,  and  every  mountain  and 
island  shall  be  removed  out  of  their  place,"  What 
effect  the  expectation  of  such  a  day  should  have,  St. 
Peter  instructs  us.  "  Seeing  all  these  things  shall 
be  dissolved,  what  manner  of  persons  ought  we  to 
be  in  nil  holy  conversation  and  godliness,  looking 
for  and  hastening  unto  the  day  of  the  Lord.  Let  us 
be  diligent,  that  we  may  be  found  of  the  Lord  in 
peace  without  spot  and  blameless." 

You  think  that  great  day  to  be  remote.  Perhaps 
it  is  so.  But  whether  it  be  near  or  remote,  it  will 
come.  And  when  it  shall  come,  it  will  be  as  real 
and  important,  as  if  it  were  now  present.  "  Count 
the  longsuffering  of  God's  salvation.  He  is  not 
willing  that  you  should  perish,  but  that  you  should 
come  to  repentance."" 

Were  you  sure,  that,  within  ten  or  twenty  years, 
the  frame  of  nature,  as  well  as  the  works  of  man, 
would  be  dissolved,  the  heavens  with  all  their  splen- 
dours would  vanish,  and  the  earth  with  all  her  furni- 
ture and  inhabitants  would  pass  away,  how  vain 
would  all  your  property,  all  your  designs  and  labors 
appear  ?  YV'hat  folly  would  be  stampt  on  avarice, 
ambition,  worldly  grandeur  and  ostentation,  political 
intrigues,  party  contests  and  animosities  ?  But,  my 
fellow  mortals,  where  is  the  mighty  difference  to  you 
and  me,  whether  the  world  is  to  be  dissolved  within 
twenty  j'ears,  or  whether  within  that  time  we  are  to 
leave  the  world  forever.  The  latter  will  certainly 
be  the  case  with  manv  of  us  in  a  shorter,  and  with 
H  h 


250    Rejlectiom  on  aremarkable  Solar  Eclipse, 

all  of  us  ill  a  little  longer  time  than  this.  Under  aii 
im|)rc.ssive  sense  ol"  this  solenm  truth,  let  us  banish 
all  \\  orldly  passions,  and  direct  our  cares  to  the  grand 
interests  ofiiiturit}-. 

4.  Total  darkness  at  noon-day  reminds  us  of  the 
solemn  scene  of  the  Saviour's  crucifixion. 

The  evangelists  tell  us,  that  when  Jesus  hun^  on 
t]:c  cross,  "  there  was  darkness  over  all  the  land  from 
the  sixth  to  the  ninth  hour  ;"  or,  according  to  our 
calendar,  from  midday  to  the  third  hour  ;  "  and  the 
sun  was  darkened."  The  darkness  continued  for 
three  hours.  This,  we  know,  could  be  no  natural 
eclipse  ;  for,  in  the  eclipse  of  the  week  past,  which 
appeared  to  be  central,  the  total  obscuration  con- 
tinued but  about  four  minutes. 

The  darkness  of  the  crucifixion,  was  very  exten- 
sive. It  was  "  over  all  the  land."  Yea,  it  was 
beyond  the  land  of  Judca  ;  or  "  over  all  the  earthy''* 
as  the  words  are,  in  one  place,  rendered.  It  was  ob- 
served in  countries  distant  from  Judea;  and  is  re- 
lated by  profane  historians,  as  a  phenomenon,  for 
Avhieh  no  natural  cause  could  be  assigned.  In  a 
natural  eclipse,  the  total  darkness  cannot  be  of  very 
great  extent.  I  have  had  correct  information,  that 
within  the  space  of  less  than  two  hundred  miles,  from 
north  to  south,  a  segment  of  the  sun  appeared  dur- 
ing the  whole  time  of  the  late  eclipse. 

Nay,  farther,  at  the  time  of  the  crucifixion  there 
could  be  no  natural  eclipse  ;  for  the  sun  and  moon 
were  then  in  opposition.  Christ  was  crucified  at  the 
time  of  the  passover.  The  passover  was  to  begin  on 
the  fourteenth  day  of  the  month.  The  Jewish  month 
began  at  the  first  appearance  of  the  new  moon.  On 
the  fourteenth  day,  the  moon,  being  full,  and  in  op- 
position to  the  sun,  could  not  cause  an  eclipse.  Tiie 
obscuraaon  therefore  must  have  been  preternatural 
and  miraculous. 


\ 


JReJlections  on  a  remarkable  Solar  Eclipse »     251 

That  there  really  vvas  such  an  obscuration  is  indu- 
bitable. It  is  recorded  by  three  of  tlie  eva'^-gelists, 
who  published  their  narrative  so  soon  after  the  cruci- 
fixion, that  many  spectators  of  the  scene,  both  friends 
and  enemies  to  Christ,  were  still  livin^^.  Tiiey  would 
not  have  asserted  such  a  strange  phenomenon,  as  be- 
ing universally  known,  in  that  and  neighboring  coun- 
tries, and  as  having  happened  on  a  certain  day,  if  it 
had  not  been  a  fact;  for  every  man,  woman  and 
youth,  living  at  that  time,  would  have  been  able  to 
contradict  it.  Had  the  evangelists  been  impostors, 
they  would  not  have  published  a  falsehood  of  this 
kind ;  for  nothing  could  have  been  more  fatal  to 
their  cause.  There  is  no  room  to  question  the  re- 
ality of  the  fact. 

This  darkness,  the  earthquake,  and  the  rending  of 
the  vail  of  the  temple,  which  occurred  at  the  same 
time,  had  a  great  effect  on  the  spectators.  The  com- 
ma iiding  officer,  who  stood  by  the  cross  of  Jesus, 
struck  with  astonishment,  said,  "  Surely  this  was 
the  son  of  God."  "  And  all  the  people,  who  came 
together  to  that  sight,  beholding  what  was  done, 
smote  their  breasts,  and  returned." 

These  miraculous  appearances  in  the  earth  and 
in  the  heavens,  at  the  time,  when  Jesus  was  suffer- 
ing on  the  cross,  were  such  divine  attestations  in 
his  favour,  as  reason  could  not  resist ;  and  they 
were  also  most  awful  indications  of  the  wrath  of 
God  against  the  horrid  and  impious  work,  which 
the  infidel  Jews  were  then  transacting. 

But  were  these  the  only  persons  against  Vvhom 
the  darkness  denounced  the  anger  of  heaven  ?  No  ; 
It  equally  manifesied,  and  still  it  manifests  the 
amazing  guilt  of  all  unbelievers  under  the  gospel — 
of  all  who  are  enemies  to  the  blessed  Jesus — of  all 
who  despise  and  oppose  his  religion. 

Infidelity  and  impiety  involve  in  them  the  same 
guilt  now,  as  in  former  tiines.     The  gospel  coiiies 


252    Bejlections  on  a  remarkable  Solar  Eclipse. 

to  us  with  equal  evidence  and  authority,  as  it  came 
to  the  Jews.  They  w  ho  reject  it,  crucify  afresh  its 
he.ivei.Iy  author,  aud  are  bringins^  on  themselves 
swift  destruction — To  such  is  reserved  the  black- 
ness of  darlLuess  forever.  As  they  walk,  in  the 
darkness  of  unbelief  and  wickedness,  they  will  fall 
into  (he  darkness  of  misery  and  despair.  "  When 
the  Lord  Jesus  bhi.!!  be  revealed  from  heaven,  he  will 
come  in  flaming  lire,  and  will  take  vengeance  on 
them  \*ho  know  not  God,  and  on  them  who  obey 
not  the  gospel." 

5.  The  temporary  darkness  of  an  eclipse  is  fol- 
lowed with  cheerful  light,  vvhicli  "  shines  more  and 
more  unto  the  perfect  day."  This  is  a  natural  em- 
blem of  thai  moral  change,  in  which  a  soul  is  broui!:ht 
out  of  the  darkness  of  sin  and  guilt  into  the  mar- 
vellous light  of  purity,  pardon  and  peace. 

How  sad  and  gloomy  is  the  condition  of  a  guilty 
mortal,  who,  convinced  of  his  numerous  transgres- 
sions, feels  himself  condemned  to  eternal  death. 
The  divine  law,  which  was  delivered  frosn  Sinai  in 
smoke  and  darkness,  in  clouds  and  tempest,  tliun- 
ders  terror  and  destruction  in  his  ears.  But  how 
happily  is  his  state  reversed,  when  light,  beaming 
from  mount  Sion,  in  the  discoveries  and  proa.ises 
of  the  gospel,  breaks  in  on  his  soul,  exhibits  to  him 
a  dying  Saviour,  a  forgiving  God,  a  sanctifying  spirit? 
What  joy  springs  up,  when  he  finds  the  power  of  sin 
subdued — his  emuit)  to  God  slain — his  opposition 
to  the  gospel  conqu.red — and  every  thought  capti- 
vated to  the  obedience  of  Christ  ?  Tiie  liglit  is  sweet, 
and  its  swcetntss  is  increased  by  its  succeeding  to 
previous  darkness.  So  the  hopes  and  comforts  of 
religion  in  the  soul  are  exalted  by  their  contrast  to 
preceding  anxieties  and  fears. 

Ye  awakened,  desponding  souls,  look  up  to  the 
sun  of  righteousness,  he  shines  from  heaven  with 
salvation  in  his  beams.     However  guilty,  unworthy 


Reflections  ojj  a  remarkable  Solar  Eclipse.     253 

and  impotent  ye  feel,  there  is  grace  sufficient  for 
you  ;  there  is  righteousnes^^  to  justify  you,  promises 
to  support  you,  the  Spirit  to  help  you.  Light  arises 
in  darkness.  Turn  your  eyes  ironi  the  cloud,  and 
direct  them  to  the  sun.  Christ  came  a  lisrht  into  the 
world,  that  whosoever  believeta  in  hirvi  should  not 
walk  in  darkness.     Look  to  him,  and  be  ye  saved. 

Finally  :  The  obscuration  of  the  sun  in  the  sky 
bids  us  contemplate  the  uninterrupted  brightness  of 
the  heavenly  state.  Could  we  rise  above  the  moon, 
the  sun  which  is  eclipsed  to  the  inhabitants  of  the 
earth,  would  shine  to  us  in  all  its  splendor.  When 
the  christian  has  the  moon  under  his  feet,  he  will  be 
clothed  with  the  sun,  and  crowned  with  stars. 

There  is  no  darkness,  no  night  in  heaven  :  all  is 
light ;  all  is  glory  there. 

In  heaven  there  is  the  light  of  purity,  and  love  : 
The  pure  in  heart  s'nall  see  God  ;  he  is  light ;  in 
him  is  no  darkness.  Nothing  enters  into  his  pres- 
ence that  defiles. 

Tiiere  is  the  light  of  knoxvicdge—^oviov.s  dis- 
coveries of  God — of  the  Saviour — of  the  works  of 
providence  and  grace — of  the  wonders  of  creation 
and  redemption.  Here  we  see  through  a  glass  dark- 
ly ;  there  we  shall  see  face  to  fice.  Here  we  know 
in  part,  there  we  shall  knovv'  as  we  are  known. 

The  light  of  heaven  is  constant ;  it  is  never  eclips- 
ed nor  clouded.  The  holy  city  needs  not  the  sun 
to  shine  in  it,  for  the  glory  of  God  doth  lighten  it, 
and  Jesus  is  the  light  thereof.  The  nations  of  them 
who  are  i;aved  shall  walk  in  the  light  of  it,  and  there 
shall  be  no  night  there. 

How  diiferent  will  be  the  state  of  good  men  in 
heaven  from  that  which  they  experience  on  earth  ? 
Here  they  have  some  light,  but  it  is  often  interrupt- 
ed, and  always  dim.  How  little  do  they  know  of 
God  and  his  works — how  much  error  is  mixed  with 
their  laith — how  much  doubt  with  their  hope — how 


254     Rejlections  on  a  remarkable  Solar  Eclipse. 

much  fear  with  their  courage ;  how  much  carnality 
with  tiKir  devotion  ?  In  lieavcn  it  will  be  otherwise. 
Knowledge  there  will  be  full  without  error,  certain 
without  perplexity  and  clear  without  confusion. 
Holiness  will  be  perfect  without  sin,  and  refined 
without  dross  and  corruption.  And  they  will  serve 
God  continually  without  reluctance  or  weariness. 

Let  us  begin  the  life,  and  accustom  ourselves  to 
the  works  of  heaven,  while  we  dwell  on  earth,  that 
we  may  be  piepared  for  admission  into  heaven, 
when  we  depart  hence.  Mere  God  sheds  down 
some  beams  of  heavenly  light  to  invite  our  thoughts 
and  affections  upward.  The  light  is  mingled  with 
shades,  and  iatcrrupted  with  clouds,  because  this  is 
a  state  of  trial,  and  our  Taith  and  patience  must  be 
exercised.  Here  we  must  walk  by  faith  ;  we  cannot 
w.lk.  by  5i;;ht.  "it  is  by  faith  and  patience,  that 
we  inherit  the  promises."  "  We  are  saved  by  hope. 
But  hope  that  is  seen  is  not  hope  ;  for  what  a  man 
seeth,  why  doth  he  yet  hope  for  ?  And  if  we  hope 
for  that  which  we  see  not,  then  do  we  with  patience 
wait  for  it.  And  the  spirit  helpeth  oar  infi'mities, 
and  maketh  intercession  for  us  according  to  the  will 
of  God." 

It  is  but  little,  that  we  can  at  present  know  of 
heaven  ;  but  "  then  shall  we  kiiow,  if  we  follow  on 
to  know  the  Lord."  Let  our  souls  follow  hard  after 
him  ;  for  what  is  there,  which  we  can  desire  in  com- 
parison with  him  ?  "  It  doth  not  yet  appear  what  we 
shall  be.  But  when  our  Lord  shall  come,  we  trust, 
that  we  shall  be  like  him,  and  see  him  as  he  is. 
And  having  this  hope,  let  us  purify  ourselves  as  lie 
is  pure." 


SERMON  XIII. 


An  Jged  Minister  cornmencHng'  his  People  to  God. 
A  half  century  Discourse. 


•«"•  •^Pi^^*^  4«<> 


ACTS  XX.  3I. 


And  now  brethren,  I  commend  you  to  God,  and  to  the  xvord  oj 
his  grace,  which,  is  able  to  build  you  up.  and  (0  yive  you 
an  inheritance  ajnong  all  them,  which  are  sanctified. 

ir  AUL,  on  his  passage  from  Phillippi  to 
Jerusalem  came  near  to  Kphesus,  where  he  had  be- 
fore spent  some  successful  seasons  in  preaching  the 
gospeh  As  he  was  in  haste  to  reach  Jerusalem  be- 
fore the  feast  of  Pentecost,  which  would  give  him 
an  opportunity  to  preach  to  a  large  collection  of  peo- 
ple, he  chose  not  to  visit  Ephesus,  lest  he  should  be 
too  long  detained  ;  but  he  stopped  at  Miletus  about 
ten  miles  short  of  it,  and  sent  to  the  Elders  of  Ephe- 
sus  to  meet  him  there.  They  came,  and  with  them 
a  number  of  the  Christian  brethren,  to  whom,  on 
their  arrival,  Paul  delivered  an  affectionate  valedic- 
'  lory  discourse,  a  part  of  which  I  have  now  read. 

He  gave  them  a  summary  of  the  dcctrines  which 
he  had  preached,  while  lie  was  among  them.     lie 


256  Jn  Aged  Minister 

appealed  to  them  for  the  fidelit}'-  with  which  he  had 
discharged  his  ministerial  chities.  He  reminded 
them  of  the  coiifiicts  and  self  denials,  which  he  had 
suffered  in  their  service.  He  expressed  his  appre- 
hension of  greater,  but  unknown  trials,  which, 
w  hatever  they  nnight  be,  he  was  resolved  to  meet, 
M'ithout  declining  from  the  line  of  his  duty.  He 
warned  them  that  this  was  the  last  interview,  which 
he  should  enjoy  with  them,  and  th^t,  after  his  de- 
parture,  new  dangers  would  arise  from  the  attempts 
of  designing  men  to  break  their  uiiion.  He  exhort- 
ed the  Elders  to  watch  over  their  respective  flocks 
with  the  diligence,  of  which  he  had  set  them  an  ex. 
ample,  and  thus  suggested  to  the  brethren  the  ne- 
cessity of  preserving  their  union  by  a  steady  attend- 
ance on  the  ministry  of  their  several  pastors.  He 
concluded  the  solemnity  with  an  appropriate  prayer, 
in  which  *'  he  commended  them  to  God,  and  to  the 
word  of  his  grace,  which  was  able  to  build  them 
up,  and  to  give  them  an  inheritance  among  all  those, 
who  were  sanctified." 

In  these  words  the  Apostle  expresses  an  affection- 
ate concern  for  the  Christians  in  Ephesus.  He  com- 
mends them  to  God's  merciful  care.  And  he  en- 
courages them  to  expect  happy  consequences  from 
attending  on  God's  word  and  confiding  in  his  grace. 
We  observe  here, 

I.  Tliat  the  Apostle  expresses  an  affectionate  con- 
cern for  the  people  and  believers  in  Ephesus. 

For  this  concern  he  mentions  several  reasons. 

1.  He  had  spent  much  time  in  preaching  the  go: 
pel  among  them. 

His  oftice  as  an  Apostle  required  him  to  visit  va- 
rious parts  of  the  world.  He  was  r.ot  tlie  stated 
minister  of  any  particular  church,  but  a  missionary 
ordained  to  cariy  the  gospel  among  tlie  Gentiles. 
There  was  a  line  of  service  assigned  liim  by  apostol- 
ic agreement,  beyond  which  he  did  not  stretch  him- 


I 


Commending  his  People  to  God,  257 

self,  to  enter  into  the  sphere  of  other  men's  labors. 
But  this  line  was  so  extensive,  that  he  could  not 
abide  long  in  any  one  city  or  viIla,Q;e.  In  Ephesus 
he  spent  more  time  than  in  most  other  places.  He 
was  here  for  the  space  of  three  years.  And  he  had 
great  success.  Divers  indeed  were  hardened  ;  but 
many  believed.  The  church  became  so  large,  that 
several  Elders  were  employed  in  ministering  to  it. 
Or  perhaps,  being  too  large  to  assemble  in  one  place, 
it  might  be  divided  into  several  branches,  each  of 
which  had  an  attendant  pastor.  When  Paul  preach- 
ed there,  not  only  the  citizens  of  Ephesus,  but  "  al- 
most all  Asia  came  together  to  hear  the  word  of  the 
Lord." 

After  his  long  residence  and  successful  service 
among  this  people,  they  must  have  been  greatly  en- 
deared to  him.  There  is  no  relation  more  sacred 
and  important,  than  that  between  a  minister  and 
his  people.  And  the  peaceable  and  useful  continu- 
ance of  it  for  a  number  of  years  will  produce  an  af- 
fection more  tender  and  sensible,  than  what  is  felt 
in  most  other  relations.  A  people  in  such  a  case 
usually  feel  a  cordial  regard  for  their  minister:  but, 
I  am  persuaded,  it  is  in  no  measure  equal  to  the  re- 
gard, which  he  feels  for  them.  They  seldom  wiU 
make  for  him  those  sacrifices  of  temporal  interest, 
which  he  can  take  for  them.  The  affection  is  mu- 
tual ;  but  there  is  the  same  disparity,  as  in  the  af- 
fection between  a  parent  and  his  children.  What 
\  this  disparity  is,  you,  who  are  parents,  well  know. 

When  a  minister,  looking  around  on  his  people, 
views  them  as  pilgrims  on  their  passage  to  another 
world — when  he  considers,  that  he  has  been  with 
them  in  all  seasons,  has  shared  in  their  afflictions, 
and  has  experienced  their  attention  in  his  own — 
that  many  ot  them  have  been  baptized  by  his  hands, 
consecrated  to  God  by  his  prayers,  and  educated 
under  his  ministry — that  the  present  generation  are 
I  i 


258  .4}i  Aged  Minister 

soon  to  pass  awa}^  and  to  be  succeeded  by  a  new 
race  of  transient  mortals,  whose  virtue  and  happiness 
will  much  depend  on  the  instructions  which  they 
may  receive  from  their  parents,  and  from  a  succeed- 
ing' minister  ;  lie  has  feelinj^s,  to  which  the  private 
christian  must  be  a  stranger. 

2.  Paul's  solicitude  for  the  Christians  in  Ephesus 
was  increased  by  a  recollection  of  his  labors  and  sa- 
crifices in  their  cause. 

His  hbors  had  been  abundant.  He  says,  "  I  have 
been  with  you  in  all  seasons,  serving  the  Lord  with 
all  humility  of  mind  and  with  many  tears."  He  had 
not  alTected  a  superiority  to  their  persons  nor  felt  an 
indifterence  to  their  afflictions ;  but  had  stood  on 
the  ground  of  equality  with  them,  and  taken  a  sen- 
sible share  in  all  their  sorrows.  He  adds,  "  I  have 
liept  back  nothing,  that  was  profitable  to  you  ;  and 
have  taught  you  publicly  ;  and  also  from  house  to 
Louse,"  when  your  circumstances  called  for  my  at- 
tendance. "  I  have  testified  repentance  toward  God, 
and  faith  toward  our  Lord  Jesus  Christ."  He  did 
not  amuse  them  with  dry  and  useless  speculations ; 
but  preached  those  great  truths,  which  essentially 
concerned  their  salvation.  He  took  them  to  record, 
that  *'  he  was  clear  from  the  blood  of  all  men." 

This  consciousness  of  his  fidelity,  while  it  filled 
his  soul  with  comfort  for  himself,  awakened  his  anx- 
iety for  tliem.  Many  had  not  received  the  love  of 
the  truth,  nor  felt  its  transforming  power.  They 
were  yet  in  their  sins.  His  faithful  labors,  though 
they  would  increase  his  own  reward,  would  augment 
their  guilt,  and  aggravate  their  future  misery,  if 
they  should  continue  still  in  impenitence  and  unbe- 
lief. His  preaching,  which  to  some  had  been  a 
savour  of  life  unto  life,  he  was  afraid,  would  be  to 
others  a  savour  of  death  unto  death. 

His  sacrifices  in  their  service  had  been  as  great  as 
his  labors. 


Commending  his  People  to  God.  2!i9 

He  says  "  I  h;ive  coveted  no  man's  silver,  or 
gold,  or  apparel  ;  but  these  hands  of  mine  have 
ministered  to  my  necessities." 

When  Christ  sent  forth  his  disciples  to  preach 
among  the  Jews^  who  knew  the  commandment  of 
God,  that  "  they  who  served  at  the  altir,  should 
live  of  the  altar,"  he  forbad  them  to  take  purse  or 
scrip  of  their  ovvn,  because  "  the  laborer  was  wor- 
thy of  his  hire  ;"  and  if  any  would  not  receive  and 
support  them,  they  were  expressly  required  from 
such  to  turn  away,  and  bestow  their  labors  else- 
where. But  when  Paul  preached  among  heathens^ 
who  had  never  known  this  divine  institution,  he 
thought  himself  at  lijerty  to  make  the  gospel  with- 
out charges  to  them. 

We  always  feel  an  interest  in  a  cause,  in  the 
prosecution  of  v/hich  we  have  expended  and  have 
been  spent.  If  a  minister  has  relinquished  inviting 
prospects  for  the  service  of  a  people,  he  desires  to 
see  fruit,  which  may  abound  to  their  account.  If 
after  all  his  self-denials  for  their  sake,  they  appear 
to  be  little  benefited  by  his  ministry,  and  under  it 
religion  seems  rather  to  have  declined  than  pre- 
vailed, painfully  disappointed,  he  complains  in  the 
language  of  the  prophet,  "  I  have  labored  in  vain, 
and  spent  my  strength  for  nought."  Paul,  having 
reminded  the  Corinthians,  that  he  had  preached  the 
gospel  among  them  freely,  and  had  sought,  not 
theirs^  but  th€7n^  expressed  his  fears,  lest,  when  he 
should  come  to  them  again,  his  God  would  humble 
him  among  them,  and  he  should  bewail  many  who 
had  sinned,  and  had  not  repented. 

3.  Another  circumstance  which  excited  the  apos- 
tle's concern  for  the  Ephesian   christians  was  the 
termination  of  his  labors  amon^::  them.     "  I  kno'.v 
that  ye  all,  among  whom  I  have  gone  preachmg  the 
j  kingdom  of  God,  shall  see  my  face  no  more." 

He  was  now,  by  divine  direction,  going  to  Jtru- 


260  ^n  Aged  Minister 

salem.  "  He  knew  not  what  things  would  befal 
him,  save  that  the  Hoi}-  Ghost  witnessed  in  every 
city,  that  bonds  and  afflictions  awaited  him.  But 
none  of  these  things  moved  him,  neither  counted  he 
his  own  hfe  dear  to  himself,  so  that  he  might  finish 
his  course  with  joy,  and  the  ministry  which  he  had 
received  of  the  Lord  Jesus,  to  testify  the  gospel  of 
the  grace  of  God." 

Though,  in  the  consciousness  of  his  fidelity,  he 
trusted,  that  death  to  him  would  be  gain ;  yet  he 
knew,  that  for  the  churches  it  might  be  needful 
that  he  should  abide  in  the  flesh.  To  have  spent 
more  tiine  among  tiicsc  Ephesians  would  have  gra- 
tified his  benevolence ;  but  God  had  otherwise  or- 
dained :  and  to  God's  will  he  must  submit.  He 
was  now  taking  leave  of  a  people,  who,  for  some 
years,  had  been  dear  to  him  as  christians  and  friends 
and  seals  of  his  apostkship.  And  between  duty  and 
affection  there  was  an  unavoidable  conflict. 

An  aged  minister  may  have  similar  sensation?. 
His  age  gives  him  the  same  apprehensions,  which 
personal  dangers  gave  to  Paul ;  that  "  they  among 
whom  he  has  gone  preaching  the  gospel,  soon  will 
see  his  face  no  more."  Finding  himself  one  of  the 
oldest  of  the  ministerial  brethren,  and  looking  around 
on  his  assembled  hearers,  and  seeing  only  here  and 
there  a  person  as  aged  as  himself,  he  considers  every 
year  as  the  last  of  his  ministry — every  communion 
as  perhaps  the  last  time  of  his  meeting  his  christian 
brethren  at  the  Lord's  table  ;  every  sabbath  as  possi- 
bly the  last,  in  which  he  shall  speak  to  his  beloved 
flock  ;  yea,  every  sermon  which  he  writes,  as  a  kind 
of  farewell  sermon.  And  he  wishes  and  prays,  that 
it  may  meet  the  same  attention,  and  leave  the  same 
impression,  as  if  they  all  knew,  that  they  should  hear, 
his  voice  no  more. 

4.  What  farther  awakened  Paul's  anxiety  for  the? 
Ephesians,  was  the  pecuhar  danger  which  attended 


Commending  his  People  to  God,  261 

them.  *'  I  know  that  after  -my  departure  shall 
grievous  wolves  enter  in  among  you,  not  spa?  ing  the 
flock  ;  yea,  also  of  your  own  selves  shall  men  arise, 
speaking  perverse  things  to  draw  away  disciples  af- 
terthem." 

It  appears  from  Paul's  writings,  that  there  were, 
in  his  time,  many  corrupt  teachers  and  evil  work- 
ers, wlip,  under  the  vain  pretext  of  superior  knowl- 
edge and  sanctity,  were  assiduous  to  make  divisions 
in  the  church  of  Christ.  These  he  calls  "  grievous 
wolves."  He  knew,  from  their  past,  what  would  be 
their  future  conduct — that,  when  a  gap  was  opened 
by  his  final  departure,  they  would  enter  into  the  fold 
to  make  a  prey  of  the  flock.  Yea  he  says,  "  from 
among  yourselves  shall  men  rise"  to  co  operate 
with  these  evil  workers.  Saint  John,  speaking  of 
false  teachers,  says,  "  they  call  themselves  apostles, 
and  are  not,  but  do  lie."  The  apostles  were  sent 
forth  to  form  churches  from  among  the  heathens. 
In  execution  of  their  commission,  they  went  from 
place  to  place,  preaching  the  gospel,  planting  church- 
es and  ordaining  pastors  over  then>.  These  deceit- 
ful workers  assumed  to  be  apostles  too  ;  and  under 
pretence  of  apostolic  example,  they  went  froni 
church  to  church  to  make  divisions  in  them,  and 
gain  proselytes  from  them  to  their  own  sect.  But 
John  says,  their  pretensions  Avere  fidse ;  they  were 
not  apostles,  but  liars.  The  churches  had  pastors 
of  their  own;  and  no  man  had  a  divine  commission 
to  make  proselytes  from  the  church  to  a  sect,  as  the 
apostles  had  to  make  converts  from  heathejiism  to 
the  church. 

Saint  Paul,  foreseeing  what  advantage  some 
would  take  of  his  departure  from  Ephesus,  and 
what  dangers  would  arise  to  the  christians  there, 
from  the  arts  of  designing  men,  gave  them  this  faith- 
ful and  seasonable  warning;  and  it  had  a  happy  ef- 
fect.    John  v/riting  some  years  after  to  the  elder  of 


262  Jn  Aged  Minister 

this  same  church,  thus  commends  him,  "  I  know 
thy  works,  and  how  thou  canst  not  bear  them  who 
are  evil,  and  hast  tried  tlieni  who  say,  they  are  apos- 
tles, and  are  not,  and  hast  found  them  hars  ;  thou 
hast  laboured  for  my  name's  sake,  and  hast  not  faint- 
ed." 

Having;  shewn  the  particular  reasons  of  Paul's 
concern  for  the  christians  in  Ephesus,  we  will, 

I  J.  Consider  what  is  iniphed  in  '^  his  commend- 
ing' them  to  God,  and  to  the  word  of  his  grace." 

1.  This  supposes  faith  in  God's  promise  to 
preserve  his  church  in  times  of  danger,  and  prayer 
grounded  on  tliis  promise. 

There  are,  in  relation  to  the  geiicral c\wiYz\\,  prom- 
ises of  divine  care,  which  each  particular  church 
may  apply  for  her  encouragement.  And  there  are 
also  promises  made  \.o  particular  churches, that  while 
they  keep  the  word  of  God's  patience,  he  will  keep 
them  from  the  hour  of  temptation,  which  shall  come 
on  the  world. 

Every  church  is  dependent  on  God!' s  providence  to 
preserve  her  from  outward  trials  ;  to  secure  her 
from  internal  disorders  ;  to  continue  her  in  the  en- 
joyment of  her  rehi^ious  privileges ;  to  give  her  a 
succession  of  faithful  ministers  ;  and  to  frustrate  the 
designs  of  her  open,  and  secret  enemies. 

She  is  dependent  on  God's  grace  to  accompany 
the  means  of  religion,  and  to  render  tliem  successful 
in  the  edification  oilier  present  members  and  in  the 
addition  of  new  members. 

The  faithful  minister,  realizing  his  speedy  depart- 
ure from  the  people  of  his  charge,  and  feeling  a 
deep  concern,  that  their  spiritual  prosperity  may 
continue,  after  his  labors  among  them  shall  have 
ceased,  commends  them  to  God  in  fervent  prayer, 
hoping,  that  through  the  care  of  his  providence,  and 
the  inPiueuce  of  his  grace,  they  will  be  defended  from 


Commending  his  People  to  God.  263 

evil,  preserved  in  peace,  and  built  up  in  the  faith  and 
order  of  the  gospel. 

Our  divine  Lord,  when  he  was  on  earth  gave  him- 
self much  to  prayer.  In  his  petitions  his  disciples 
often  had  a  share.  When  the  time  of  his  departure 
drew  near,  his  intercessions  for  them  were  more  fre- 
quent and  importunate.  Paul  imitated  his  master's 
example.  For  the  churches,  to  which  he  minister- 
ed, he  prayed  much  while  he  was  present  with  them, 
and  more  when  he  was  absent  from  them  ;  and  still 
more,  when  he  had  no  expectation  of  returning  to 
them.  In  his  letters  he  told  them,  how  affectionately 
he  remembered  them  and  how  constantly  he  made 
mention  of  them  at  the  throne  of  God.  The  last 
act  of  our  Saviour,  before  his  ascension,  was  com- 
mitting his  disciples  to  God's  gracious  keeping. 
"  He  Hfted  up  his  hands  and  blessed  them,  and  as  he 
blessed  them,  he  was  parted  from  them."  The  last 
act  of  the  apostle,  before  he  departed  from  the  breth- 
ren at  Miletus,  was  "  kneeling  down  and  praying 
with  them  all." 

2.  When  Paul  said  to  these  brethren,  "  I  com- 
mend you  to  God,"  he  exhorted  them  to  commend 
themselves  to  God.  There  could  be  no  reason,  why 
he  should  pray  for  them,  but  what  was  also  a  reason, 
why  they  should  pray  for  themselves.  M^hen,  at 
the  hour  of  parting,  he  prayed  for  them,  he  prayed 
not  alone,  but  with  them  all;  they  all  joined  with 
him. 

A  people  who  expect,  that  their  minister  will 
soon  be  taken  from  them,  ought  seriously  to  realize 
the  dangers  attendant  on  a  vacancy ;  and  deeply 
impressed  with  a  sense  of  these  dangers,  to  commit 
themselves  to  the  care,  guidance  and  protection  of 
God. 

S.  Paul  here  warns  them,  that  they  were  not  to 
expect  God's  care  for  them,  and  grace  toward  them, 


264  An  Jred  Minister 

o 

as  a  church,  unless  they  retained  the  instituted  miii- 
ibtry  of  the  word,  ai)d  fiiithiu'ly  attended  upon  it. 

By  commending  tlieni  to  God's  vjord,  he  exliort- 
ed  them  to  have  God's  word.  How  would  the  word 
be  ubic  to  keep  them,  unless  they  were  faithful  to 
keep  that?  What  could  the  word  do  for  them,  if 
tkey  put  it  from  them,  and  would  neither  provide  for 
its  beini^  jireached  to  them,  nor  hear  it  when  it  was 
preached?  Thus  they  would  judge  themselves  un- 
worthy of  eternal  life. 

My  hearers  ;  here  is  the  plain  advice,  yea,  the 
most  jK)inted  injunction  of  an  inspired  apostle,  to 
every  cliristian  society,  to  maintain  the  ministry  of 
the  word  among  them ;  to  seek  the  resettlement  of 
it,  whenever  it  is  discontinued  ;  and  diligently  to 
attend  upon  it,  while  they  eijoy  it. 

This  leads  us  to  the 

ll\(L  branch  of  our  subject,  which  states  the 
benefits  resulting  from  the  word  of  God's  grace. 
*'  This  is  able  to  build  you  up,  and  to  give  you  an 
inheritance  among  all  thera,  who  are  sanctified." 

The  word  is  able — how  it  is  able,  the  apostle  here 
intimates  ;  It  is  the  word  of  God''s  grace  ;  and  else- 
where more  fully  expresses ;  it  is  mighty  througfi 
God.  It  is  God,  who,  by  the  concurring  influence 
of  his  grace,  makes  the  faithful  preaching  of  the 
word  quick  and  })owerful  to  recover  sinners  from 
their  spiritual  death,  and  to  strengthen  saints  in  the 
duties  of  a  holy  life.  "  We  are  not  sufficient  of  our- 
selves to  think  any  thing  as  of  ourselves,  but  our 
sufficiency  is  of  God,  who  alone  can  make  us  able 
ministeis  of  the  Ne\v  Testament." 

The  \vord,  though  mighty  through  God,  is  not' 
always  ciiectual  to  the  conversion  of  sinners.  "  To 
some  it  is  a  savour  of  life  unto  life  ;  to  some  a  sav- 
our of  death  unto  death."  There  are  those,  who, 
when  th.ey  have  heard  the  word,  put  it  far  from 
them,  and  vquva  the  spirit  of  grace  which   strives 


Commending  his  People  to  God.  265 

with  them.  Hence  these  cautions  and  exhortations, 
*'  quench  nottlie  spirit  ;  despise  not  prophesying. 
Lay  apart  all  filthincss  and  superfluity  of  naughti- 
ness, and  receive  with  meekness  the  ingrafted  word 
which  is  able  to  save  your  souls."  The  word,  thus 
received,  is  able  through  the  grace  of  God  to  build 
you  up.  It  will  build  up  particular  saints  by  in- 
creasing tlieir  knowledge,  purity,  zeal  and  love.  It 
will  build  up  the  church  by  strengthening  the  bands 
of  her  spiritual  union,  and  by  adding  new  members 
to  her  body.  Through  the  grace  of  God  answering 
the  prayers  of  saints,  and  accompanying  the  fidelity 
of  parents,  it  will  form  the  yowng  to  sentiments  of 
piety,  instil  into  them  the  knowledge  and  love  of 
the  truth,  train  them  up  in  the  practice  of  virtue, 
and  encourage  them  to  join  themselves  to  the  Lord 
in  a  perpetual  covenant.  The  church  is  cleansed 
and  sanctified  by  the  word,  that  it  may  become  glo- 
rious, and  be  presented  before  God  without  spot  or 
wrinkle.  Finally  ;  the  word  is  able  to  give  you  an 
inheritance.  What  is  this  inheritance  ? — It  is  "  an 
inheritance  incorruptible,  undefiled,  fading  not 
away."  Where  is  it  to  be  found  ?  "  It  is  reserved 
in  heaven."  And  what  is  the  condition  of  it  and 
qualification  for  it  ?  It  is  "  an  inheritance  among 
them  who  are  sanctified^  *'  God  sanctifies  us  by 
the  truth  ;  his  word  is  truth."  In  our  faithful  at- 
tendance on  his  word  we  are  to  seek,  and  may  hope 
to  receive  that  grace,  which  is  suflicient  for  us. 
The  gospel  is  a  ministration  of  the  spirit ;  and  we 
receive  the  spirit  in  the  hearing  of  faith. 

My  brethren  ;  I  have  opened  to  you  the  import- 
ant instructions  contained  in  my  text.  If  I  have 
not  misjudged,  they  are  pertinent  to  the  occasion, 
on  which  I  have  invited  your  attendance  in  the 
house  of  God. 

Yesterday  completed  the  50th  year  of  my  minis- 
terial relation  to  vou  ;  and  the  last  day  of  October 
Kk 


266  Jn  Jgcd  Mitiistcr 

iK'xt  will  complete  the  seventy -lifth  yenr  of  my  ii<2;e. 
My  time  of  service  has  been,  vvilhin  live  yeiirs, 
equal  to  that  of  both  my  predecessors.  Our  rela- 
tion must  soon  be  dissolvcij.  There  are  in  this 
county  but  ioiu'  ininisters,  and  but  three  officiating 
ministers,  older  than  myself.  Two  only  are  left  of 
those  ^v•ho  composed  the  council  at  my  ordination. 
Of  those  who  were  then  members  of  this  church, 
not  one  male,  and  but  one  female  remains  among 
us.  Two  others,  who  have  removed  from  us,  are, 
I  hope,  still  living.  Scarcely  twenty  of  those  who 
were  then  heads  of  families  are  among  the  iivinj^  ; 
and  of  these  I  find  but  twelve  within  the  parish. 
There  are  but  about  twenty  as  old  as  myself;  and 
not  more  than  thirty-one,  or  thirty-two  who  have 
surpassed  seventy  years. 

Ten  years  ago,  on  a  particular  occasion,  I  gave 
you  a  summary  history  of  the  parish  from  the  time 
of  its  incorporation.  Some  of  the  occurrences  of 
the  last  ten  years  I  shall  now  relate. 

The  number  of  persons,  who  within  this  time 
have  died  among  us,  is  one  hundred  and  seventy- 
nine,  of  whom  twenty-seven  were  from  seventy, 
twelve  from  eighty,  and  four  from  wincty  years  old 
and  upward.  \\\  the  last  number  were  two  Deacons, 
as  eminent  for  their  piety,  as  they  were  venerable  for 
their  age  ;  Atcliinson  and  White^  the  former  in  his 
ninety- second,  and  the  latter  in  his  ninety-fifth  year, 
at  the  time  of  their  death. 

The  persons  baptized  are  one  hundred  and  ninety- 
four,  of  whom  sixteen  were  adults.  ■ 

They  who  have  joined  our  communion,  including 
such  as  have  transferred  tlieir  relation  from  other 
churches,  are  eighty.  I  have  a  pleasing  hope,  that 
several  others  will  soon  be  added  to  our  number. 

In  the  course  of  fifty  years,  the  number  of  deaths 
has  exceeded  six  hundred  and  fifty,  which  is  more 
than  the  number  of  souls  at  the  commencement  of 


Commendhig  his  People  to  God.  267 

that  period.  The  baptisms  administered  to  chil- 
dren, whose  parents  were  members  of  this  church, 
have  been  one  thousand  and  fifteen.  Adult  bap- 
tisms thirt)''-seven.  And  admissions  to  the  Lord's 
table  there  have  been  three  liundred  and  seventy. 

Within  the  last  ten  years  tlie  increase  of  the  par- 
ish has  not  been  more  than  three  or  four  families. 
The  emigrations  from  it  have  been  more  numerous, 
than  in  any  preceding  period  of  the  same  length. 

The  year  one  thousand  eight  hundred  was  dis- 
tinguished by  sickness  and  mortality.  There  died 
in  that  year  fifty  persons ;  these  made  nearly  a 
twentieth  part  of  the  number  of  souls  in  the  parish, 
which  was  about  one  thousand  and  one  hundred. 
We  have  never  known  a  mortality  equal  to  this. 

During  the  period  under  review,  you  have  been 
so  happy  as  to  see  our  long  controversy  relative  to 
the  location  of  a  meeting  house,  peaceably  termi- 
nated by  the  erection  of  this  house  in  wiiich  we  are 
now  assembled,  and  in  which  we  have  assembled  for 
a  little  more  than  four  years. 

Your  external  circumstances  are  highly  favorable. 
Your  funds  in  money  and  lands  are  rich  ;  the  pro- 
duce of  them  will  go  far  towards  the  support  of  the 
ministry.  Your  husbandry  is  flourishing,  and  your 
wealth  increasing.  You  enjoy  a  comfortable  degree 
of  internal  tranquility.  You  are  not  broken  into 
sects.  I  do  not  know  that  there  is  any  great  diver- 
sity in  your  religious  sentiments.  If  there  is  a  di- 
versity, it  is  accompanied  with  so  much  caiidor, 
ch  irity  and  discretion,  that  it  never  has  materially 
aftected  your  social  harmony. 

Let  brotherly  love  continue,  and  be  ye  perfectly 
joined  together  in  the  same  mind,  and  in  the  same 
judgment. 

'1  he  time  is  at  hand,  when  the  resettlement  of  the 
gospel  ministry  will  be  an  object  of  your  delibera- 
tions.    Let  there  be  no  divisions  among  you.     Let 


268  Jn  A^ed  Minister 

the  prudence  which,  under  providence,  has  hitherto 
led  you  in  the  paths  of  peace,  direct  all  your  future 
steps. 

Remember,  it  is  your  indispensible  duty  to  pro- 
vide for  the  supply  of  a  minibterial  vacancy  when- 
ever it  shall  occur.  Taking  good  advice,  look  out 
a  man  of  respectable  talents — of  adequate  educa- 
tion— of  pious  character — of  evanoelical  principles, 
and  of  a  candid  mind — one  who  vviii  teach  the  things 
which  become  sound  doctrine — ^vho  will  study  the 
things  which  make  for  peace  and  who  will  be  a  pat- 
tern of  good  works. 

Liberally  support  your  minister,  that  l.e  may 
give  himself  wholly  to  your  service.  Injustice  to 
the  gospel  \vili  bring  leanness  into  your  souls. 

Attend  oia  the  word  preached,  and  give  earnest 
heed  to  the  things  which  you  hear.  Require  tliC 
attend:mce  of  your  children  ;  thus  your  minister 
will  assist  you  in  their  education. 

Follow  peace  with  all  men,  and  be  at  peace  among 
yourselves.  "  Mark  them  who  cause  divisions  and 
offences  contrary  to  the  doctrine,  which  ye  have 
received,  and  avoid  them  ;  for  they  who  are  such 
serve  not  the  Lord  Jesus  Christ,  but  their  own  lust, 
and  with  good  words  and  fair  speeches  deceive  the 
hearts  of  the  simple."  If  there  be  any,  who  un- 
der pretence,  that  there  can  be  no  church  without 
a  conformity  to  their  discriminating  speculations 
and  ceremonies,  exclude  you  from  their  commu- 
nion until  you  will  come  over  to  their  sect  and  will 
adopt  their  peculiarities,  and  who  thus  ende-^vor 
to  make  divisions  among  you  and  draw  away  disci- 
ples after  them  ;  these  are  the  very  persons,  whom 
the  apostle  charges  you  to  mark  and  avoid.  To 
cause  divisions  is  their  object.  From  them  the  dan- 
ger is  greater,  because  they  act  under  rehgious 
pretensions.  By  fair  speeches  they  beguile  the  sim- 
ple. 


Commending  his  People  to  Cod.  269 

Maintain  an  accommodating  spirit.  Heavenly 
wisdom  is  pure,  but  peaceable,  gentle  and  easy  to 
be  entreated.  In  social  transactions  there  will  often 
be  difference  of  opinion  ;  there  will  consequently 
be  need  of  candor  and  condescension.  No  man 
should  act  in  opposition  to  liis  brethren,  where  the 
matter  in  question  is  less  important  than  the  peace 
of  society. 

In  choosing  a  minister,  regard  essential  qualifica- 
tions. If  the  general  choice  fall  on  a  man  possessed 
of  these,  all  ought  to  acquiesce,  though  some  small- 
er accomplishments  may  seem  to  be  wanting. 
This  is  agreeable  to  Paul's  attvjce  to  the  Corinthi- 
ans, when  he  heard  that  there  were  divisions  among 
them  ;  and  one  said,  I  am  of  Paul ;  and  another  I 
am  of  Apollos.  In  a  word  ;  let  the  spirit  of  the 
gospel  reign  in  all  your  hearts  ;  and  peace  will  ac- 
company ail  your  transactions.  Humility,  meek- 
ness, condescension  and  love  are  prominent  traits  in 
the  christian  character. 

The  peace  and  edification  of  this  society  will  be 
much  promoted  by  the  wise  and  exemplary  conver- 
sation of  the  professed  m^uibtx^  of  the  church. 

Be  ye,  therefore,  my  brethren,  like  minded  one 
toward  another ;  love  as  brethren,  be  pitiful,  be  cour- 
teous ;  attend  on  all  divine  institutions  with  dili- 
gence ;  let  your  speech  be  always  with  grace  ;  man- 
ifest a  rational  and  steady  zeal  for  the  interest  of  re- 
ligion ;  exhibit  its  virtues  in  all  your  relations  ;  thus 
it  will  appear  that  God  is  among  you  of  a  truth,  and 
many  will  take  hold  of  your  skirts,  and  say,  "  We 
also  will  go  with  you." 

I  solemnly  call  upon  all  who  believe  the  truth 
and  feel  the  importance  of  tl;ic  gospel,  but  have  not 
openly  professed  it,  to  come  forward  without  fur- 
ther delay,  and  join  themselves  to  Christ's  church, 
take  a  seat  at  his  table,  and  honor  him  before  all 
men.  Live  no  longer  in  the  neglect  of  u  duty,  which 


270  An  Aged  Minister 

he  has  expressly  enjoined  on  you.  Remember  also 
that  every  one  who  nameth  the  name  of  Christ,  is 
required  to  depart  from  iniquity.  All  are  bound  to 
confess  Christ's  name,  and  to  eat  and  drink  in  his 
presence  ;  but  know,  that  this  will  avail  you  nothing, 
unless  you  obey  him  as  your  Lord,  and  do  the  things 
which  he  says. 

Ye  youths  ;  hereafter  I  shall  not  talk  much  with 
5'ou.  Recollect  what  1  have  heretofore  spoken,  and 
receive  what  I  speak  now.  I  charge  you  before 
God  and  the  Lord  Jesus  Christ,  tiiat  you  attend  to 
the  concerns  of  your  immortal  souls  ;  tliat  you  ac- 
quaint yourselves  witlf  God,  and  be  reconciled  to 
him  ;  that  you  forsake  tl.e  foolish  and  live,  and  go 
in  the  way  of  understanding  ;  that  you  devote  your- 
selves to  God  in  the  profession  and  practice  of  reli- 
gion ;  and  that  you  encourage  one  another  in  the 
ways  of  wisdom  and  piety.  Entice  not  others  to 
evil,  nor  consent  when  others  would  entice  you  ; 
but  consider  one  another  to  provoke  unto  love  and 
good  works.  Let  this  be  your  mutual  advice  ; 
*'  Come  and  \Q.t  us  go  up  to  the  house  of  the  Lord, 
for  he  will  teach  us  of  his  ways,  and  we  will  walk 
in  his  paths."  The  continuance  of  the  church  will 
greatly  depend  on  you.  Your  fathers  are  soon  to 
depart ;  their  seats  at  Christ's  table  are  emptying 
from  year  to  year,  and  will  all  soon  be  empty. 
Christ  expects  that  you  will  come  and  fill  them. 
Your  parents  have  conununicate^d  his  religion  to 
you  ;  take  it,  carry  it  with  you  through  life,  and 
hand  it  over  to  the  next  generation.  Sacrtd  is  the 
deposit  in  your  hands  ;  solemn  is  your  charge.  If 
this  deposit  should  be  lost  with  you,  what  account 
ynW  you  be  able  to  render  ?  The  servant  who  hid 
liis  talent  could  say,  *'  Here  thou  hast  that  is  thine." 
What  will  you  say,  if  the  talent  itself  be  lost  ?  The 
servant,  who  had  been  guilty  of  ?ieg/ect,  was  con- 


Commending'  his  People  to  God.  271 


'^ 


sij^ned  to  utter  darkness.  If  you  shall  be  found 
guilty  o{  waste,  how  great  will  be  your  darkness? 

My  aged  brethren  and  friends  ;  for  many  years 
we  have  dwelt  together  in  unity  ;  and  we  have 
found  how  good  and  how  pleasant  it  is.  We  are 
soon  to  part,  and  to  see  each  others  faces  no  more. 
Let  us  remember  one  another  in  our  prayers  ;  and 
according  to  our  time  and  strength  be  fellowwork- 
ers  to  the  kingdom  of  God.  If  any  of  you  have 
neglected  to  come  to  Christ's  table,  I  now  affection- 
ately intreat  you  to  pay  this  honor  to  him  and  his 
religion  on  earth,  before  you  go  to  abide  with  him 
in  heaven. 

Ye  heads  of  families;  bring  up  your  children  in 
the  nurture  and  admonition  of  the  Lord  ;  maintain 
God's  worship  in  your  houses ;  walk  in  a  perfect 
way  ;  allow  no  evil  thing  in  your  dwellings  ;  let 
nothing  be  heard  from  your  lips,  or  seen  in  your  con- 
duct which  shall  tempt  your  children  to  think  light- 
ly of  religion,  or  to  suspect  that  you  think  lightly  of  it 
yourselves.  Shun  the  places  of  vain  amusement 
and  dissipated  pleasure  ;  and  let  the  hours  of  recess 
from  the  busy  cares  of  life  be  sacred  to  mental  im- 
provement and  domestic  instruction  and  devotion. 
Anticipate  the  day,  when  you  and  your  households 
must  appear  before  the  Lord  Jesus  at  his  coming  ; 
may  you  and  they  appear  with  mutual  congratula- 
tion, and  with  exceeding  joy. 

That  at  the  close  of  the  50th  year  of  my  ministry, 
I  should  meet  you  in  the  house  of  God,  and  impart  u 
word  of  advice,  was  agreeable  to  my  own  feelings, 
and  consonant  to  your  wishes. 

But  to  wliat  purpose  is  advice,  if  it  be  forgotten 
and  disregarded  ?  If  the  things  which  have  been 
spoken  are  words  of  truth  and  soberness,  allow  me 
to  believe,  they  will  leave  on  your  minds  a  deep  im- 
pression — allow  me  to  hope,  that  from  this  day's 


27i2  Jn  Jged  Mmister   ' 

solemnity  some  happy  eficcts  will  follow — allow  me 
to  expect,  thr.t  there  will  he  an  increased  attention  to 
relis^ion  among  the  youth — that  there  will  be  order 
and  devotion  in  all  your  houses — that  there  will  be  a 
f^encral  attendance  on  the  worship  of  God's  house — 
that  from  among;  persons  of  all  ages  there  will  be 
additions  to  the  cliurch.  We  hear  of  creat  attention 
to  religion,  and  of  an  increase  of  the  number  of  pro- 
fessors in  the  towns  around  us.  Pray  for  the  effu- 
sions of  divine  grace  among  us.  That  your  prayers 
may  be  heard  you  must  apply  the  means  of  grace. 
It  is  vain  to  expect,  that  prayers  for  the  attainment 
of  any  object  will  avail,  while  the  means  relative  to 
that  object  are  neglected.  God  grants  his  spirit  in 
the  hearinfs:  of  faith. 

To  see  religion  prevailing,  the  church  increasing 
and  the  gosj^el  going  forth  with  power,  and  with 
the  Holy  Ghost  and  with  much  assurance,  would  be 
a  pleasing  spectacle.  It  would  enliven  our  sacred 
pleasures,  and  brighten  our  heavenly  prospects. 

My  friends  ;  if  I  should  speak  to  you  again,  jet 
probably  I  shall  never  speak  on  an  accasion  so  im- 
pressive as  the  present.  I  therefore,  before  I  leave 
this  place,  renew  and  urge  my  request,  that  the 
things  which  have  been  spoken,  may  be  religiously 
regarded. 

Shall  I  suspend  my  discourse  for  a  moment,  to 
hear  from  your  lips,  what  you  are  speaking  in  your 
hearts  ? — Your  inward  language,  me  thinks,  is  the 
answer  of  Israel  to  the  farewell  advice  of  aged 
Joshua.     The  Lord  our  God  we  will  serve  ; 

HIS  VOICE   WE   WILL  OBEY  J    GoD  FORBID,    THAT 

WE  SHOULD  FORSAKE   HIM.     I  reply   in  Joshua's] 
words.     Ye  are  witnesses  against  yourselves,  that  ye] 
have  chosen  the  Lord  to  serve  him,     Tvlethinks  I  hear 
you  rejoin,  We  are  witnesses. 

My  bretliren  ;  accept  my  thanks  for  all  that  at. 
tention,  candor  and  kindness,  which  I  have  expe- 


Commending  his  People  to  God.  273 

rienced  from  you  in  the  course  of  my  ministry.  I 
feel  a  confidence,  that  your  friendly  dispositions 
toward  me  wili  not  cease  in  my  declining  age.  De- 
fects and  errors  proceeding  from  infirmity,  your 
goodness  will  excuse.  I  hope  you  u  ill  see  none 
which  proceed  from  a  heart  unfeeling  to  religion,  or 
unfriendly  to  you.  I  shall  probably  leave  children 
and  descendants  among  you.  I  hope,  they  may  be 
peaceable  and  useful  members  of  your  society.  If 
any  of  them  should  fall  into  adversity,  or  if  an  aged 
con^panion  should  survive,  oppressed  with  infirmi- 
ty, I  trust,  your  attention  and  prayers  will  not  cease  ; 
but  you  will  shew  kindness  to  the  dead  and  to  the 
living. 

Brethren,  I  commend  you  to  God,  and  to  the 
word  of  his  grace.  Be  perfect ;  be  of  good  com- 
fort ;  be  of  one  mind  ;  live  in  peace  ;  and  the  God 
of  peace  and  love  be  with  you. 


LI 


SERMON  XIV. 


\ 


The  Signs  of  Perilous  Times.     A  Fast  Discourse. 


The  author  of  the  following  Sermon,  in  his  application  of  the  Prophecies,  has 
made  a  free  use  of  Faber's  Disiertations  on  the  Prophecies,  which  relate  to 
the  great  period  ot  1260  years.  This  is  an  elaborate  and  lumiaou*  work 
lately  published  in   tngland. 


II  TIMOTHY  iii.  1. 

This  know  also,  that  in  the  last  days  perilous  times  shall 
come. 


O1 


'UR  Saviour  reproved  the  Jews  for  their 
inattention  to  the  signs  of  the  times,  which  were  as 
obvious  as  the  signs  of  the  weather.  If  by  observing 
the  winds  and  clouds  they  could  prognosticate  heat 
and  rain  ;  as  well  might  they,  by  examining  the 
word  of  prophecy,  by  observing  the  moral  state  of 
their  country,  and  by  comparing  these  with  the 
course  of  providence,  judge  whether  national  ca- 
lamities were  to  be  expected. 

The  Apostle  in  our  text  signifies,  that  there  arc 
tokens,  by  which  the  approach  of  perilous  times 
may  still  be  known.  He  speaks  of  this  as  a  matter, 
not  of  mere  conjecture,  but  of  indubitable  certainty. 
"  This /t«ow  ye,  that  perilous  times  shall   come."  ' 


The  Signs  of  Perilous  Times.  275 

Our  text  therefore  calls  upon  us  to  look  into  the 
scriptures,  to  cast  our  eyes  around  on  the  world, 
and  to  see,  whether  there  be  not  manifest  indica- 
tions of  dangerous  times  to  ourselves  and  to  our 
country. 

In  marking  these  indications  we  shall  be  guided, 
not  by  imagination  or  party  prejudice,  but  by  the 
instructions  of  scripture  and  the  aspects  of  provi- 
dence.    Thus  guided  we  shall  not  err. 

1.  If  we  are  now  in  that  very  period,  which  the 
apostle  calls  the  last  days,  then  we  may  know,  that 
perilous  times  are  come. 

It  is  well  known,  that  Daniel  and  John  have  fore- 
told, that  there  should  arise  in  the  church  an  idola- 
trous power,  which  would  continue  1260  prophetic 
days,  or  so  many  literal  years.  Such  a  power,  we 
know,  has  arisen,  which  is  called  the  papal  or  Ro- 
man Catholic  power.  The  latter  days,  in  the  New 
Testament,  as  a  very  critical  and  judicious  writer 
observes,  signify  the  Christia?!^  in  distinction  from 
the  Jewish  dispensation  ;  and  especially  the  above 
mentioned  period  of  1260  years.  But  the  last  days 
denote  those  times,  which  shall  be  near  the  close  of 
that  period,  or  a  little  before  the  commencement  of 
the  1000  years,  in  which  satan  shall  be  bound.  The 
rise  of  thisidolatrouspower  was  in  the  year  606  of  the 
Christian  era.  Then,  as  appears  from  history,  the 
bishop  of  Rome  was  declared  universal  head  of  the 
church  ;  then  the  saints  were  given  into  his  hands  ; 
then  he  began  to  speak  great  words  against  the  Most 
High,  to  wear  out  the  saints  with  persecution,  and 
to  change  times  and  laws.  The  end  of  this  period 
will  consequently  be  in  the  year  1866,  or  about  58 
years  from  this  time.  If  the  last  days  denote  the 
times  near  the  close  of  this  period,  then  certainly  we 
are  near,  and  perhaps  in  the  very  times  which  the 
apostle  intends. 

Prophecy  describes  these  as  times  of  remarkable 
danger  and  distress.     Then  "  a  king  shall  go  forth 


276  The  Signs  of  Perilous  Times, 

with  great  fury  to  destroy,  and  utterly  to  make 
away  many.  And  there  shall  be  a  time  of  trouble, 
such  as  never  was  since  there  was  a  nation."  Then 
the  witnesses  of  the  truth  "  shall  be  slain,  and  their 
dead  bodies,  for  a  short  time,  shall  lie  unburied  in 
the  streets."  Then  "  the  kings  of  the  earth  shall 
be  gathered  together  to  the  battle  of  the  great  day  of 
God  Almighty  ;"  and  "  there  shall  be  great  earth- 
quakes," or  convulsions  of  nations,  "  such  as  never 
were,  since  men  were  on  earth." 

If  we  are  now  in  or  near  the  days,  which  the, 
scriptuie  c  ;lls  the  last  days^  we  are  certainly  to  look 
for  perilous  times.  Tins  is  a  token  which  demands 
our  det  p  and  solemn  attention. 

2.  We  are  most  expressly  warned,  that  in  the  last 
daySj  there  will  be  great  opposition  to  the   gospel,^ 
and  an  unusual  prevalence  of  irreligion  and  infidelity. 

Under  the  latter  vials  of  .divine  wrath,  v/hich  shall 
be  poured  ou  guilty  nations,  men,  instead  of  being 
brought  to  repentance,  "  will  blaspheme  the  God  of 
heaven,  because  of  their  plagues."  John  in  his 
first  epistle  says,  "  Ye  have  heard  x\i2iX.  antichrist  will 
come."  *'  By  this,"  he  tells  us,  "  we  shall  know  the 
last  time,'''*  The  spirit  of  antichrist  began  to  appear 
in  John's  day.  But  this  spirit  will  become  more 
prevalent  and  conspicuous  in  that  time,  which,  by 
way  of  distinction,  is  called  the  last  time.  That  we 
may  know,  who  antichrist  is,  the  Apostle  describes 
him.  *'  He  is  antichrist,  who  denieth  the  Father 
and  the  Son.  Whosoever  denieth  the  Son,  the  same 
denieth  the  Father  also."  John  is  the  only  inspired 
writer,  who  speaks  of  antichrist  under  this  name. 
The  name  has  generally  been  applied  to  the  papisti- 
cal dovriimon.  But  John's  description  of  antichrist, 
as  *'  denying  the  Father  and  the  Son,"  by  no  means 
agrees  to  the  papists,  for  they  deny  neither  the  Fa- 
ther nor  the  Son,  but  acknowledge  both  expressly  as 
do  the  protcbtants.    By  this  name  he  evidently  means  I 


The  Signs  of  Perilous  Times,  277 

those  who  deny  all  religion,  natural  and  revealed. 
These  will  be  niimeroiia  in  tlie  last  time. 

St.  Peter  speaks  of  the  same  persons  under  the 
wixnQ  o^ scoffers,  and  points  out  the  same  time  for 
their  coming,  "  I  write  unto  you,  that  ye  niay  be 
mindful  of  the  words  spoken  by  the  holy  prophets, 
and  of  the  commandnaent  of  the  Apostles  of  the 
Lord  and  Saviour,  knowing  this  first,  that  there 
shall  come  in  the  last  days  scoffers,  walking  after 
their  own  lusts,  and  saying,  Where  is  the  promise  of 
his  coming  ?  For  since  the  fathers  fell  asleep,  all 
things  continue  as  they  were  from  the  beginning  of 
the  creation."  The  persons  here  foretold  are  such 
as  mock  at  the  doctrine  of  a  future  judgment  and 
eternal  retribution,  and  consequently  despise  all  re- 
ligion :  These  will  come  in  the  last  days.  The 
apostle  here  refers  Christians  to  the  words  of  the 
prophets.  He  may  have  particular  reference  to  the 
words  of  the  prophet  Daniel,  who  in  the  11th  chap, 
of  his  book,  gives  us  this  remarkable  prediction  : 
"  At  the  time  of  the  end,  a  king,"  i.  e.  a  state  or 
power,  (for  the  word  king  in  prophecy  signifies,  not 
a  single  person,  but  a  kingdom,  or  nation,)  "  a  king 
shall  do  according  to  his  will,  and  he  shall  exalt 
himself,  and  magnify  himself  above  every  god,  and 
shall  speak  marvelous  things  against  the  God  of 
gods  ;  neither  shall  he  regard  the  God  of  his  fathers, 
nor  the  desire  of  women,"  or  that  which  women  de- 
sire, (a  prophetic  name  for  the  Messiah,  because  to 
be  the  mother  of  the  Messiah  was  the  desire  of  the 
Jewish  women)  "  nor  shall  he  regard  any  god,  for 
he  shall  magnify  himself  above  all ;  but  he  shall 
honour  the  god  of  forces,"  or  tutelar  gods  ;  "  and 
a  god  whom  his  fathers  knew  not  shall  he  honor 
with  gold  and  silver  and  precious  stones ;  and  a 
strange  god  shall  he  acknowledge  with  glory." 

Here  is  a  plain  prediction  of  an  infidel  power, 
which,  in  a  public  manner,  would  renounce  the  Sav- 


278  The  Sirens  of  Perilous  Times, 

ioijr,  and  the  moral  government  of  the  Deity,  and 
would  introduce,  as  an  object  of  worship,  an  im- 
aginary o-od,  such  as  the  image  of  liberty,  like  the 
ancient  Romans,  and  adorn  it  with  gold  and  silver 
and  precious  stones. 

The  fulfilment  of  this  prediction  was  to  take  place 
in  "  the  time  of  the  end,"  or  toward  theend  of  the 
1260  years.  And  a  late  writer  remarks,  that  it  was 
literally  and  exactly  accomplished,  when  in  the  time 
of  the  French  Republic,  the  national  convention  de- 
creed that  there  was  no  God  ;  no  future  state  ;  no 
existence  after  death  ;  when  they  abolished  the 
worship  of  God  in  the  churches  ;  and,  like  the  an- 
cient Roman's,  erected  and  adorned  an  allegorical 
god,  the  statue  of  liberty,  as  an  object  of  mock- 
worship,  and  bestowed  upon  it  the  most  costly  or- 
naments. 

A  subsequei>t  change  in  the  government  of  that 
nation  has  in  some  respects  meliorated  their  condi- 
tion. It  has  tolerated  the  protestant,  as  well  as  re- 
stored the  papal  worship.  The  revival  of  the  papa- 
cy, and  its  re-union  with  the  civil  power,  the  author 
now  before  me  considers  as  an  event  intimated  in 
prophecy. 

'I'he  prophet  proceeds  to  detail  the  progress  of 
this  wonderful  power.  "  He  shall  overflow  and  pass 
over  ;  he  shall  stretch  forth  his  hand  upon  the  coun- 
tries,  and  many  shall  be  overthrown  ;  and  he  shall 
command  the  treasures  of  gold  and  silver  ;  many 
people  shall  be  at  his  steps  ;  some  nations  shall  push 
at  him,"  but  with  little  success  :  "  He  shall  enter 
into  the  glorious  land,  and  plant  the  tabernacles  of 
his  palace  between  the  seas  in  the  glorious  holy 
mountain."  But  like  other  great  powers,  which 
have  prospered  for  a  season,  '*  he  shall  come  to  his 
end  and  none  shall  help  him." 

Whenever  atheism  assumes  a  predominant  influ- 
ence among  the  nations,  especially  among  those, 


The  Signs  of  Perilous   Times,  279 

which  are  nominally  christian,  there  must  be  perilous 
times.  They  who  have  power,  will  do  according  to 
their  will.  They  will  not  regard  any  God.  No 
moral  principles  will  govern  them  ;  no  fear  of  a  fu- 
ture judgment  will  restrain  them ;  no  promises, 
■treaties  or  oaths  will  bind  them  ;  the  only  rule  of 
conduct  will  be,  what  it  is  their  interest  to  do,  and 
what  they  have  power  to  do.  In  such  a  state  there 
is  no  safety  to  nations,  and  no  security  to  individu- 
als. "  If  the  foundations  be  removed,  what  shall 
the  righteous  do  ?  The  Lord  is  in  his  holy  temple, 
his  throne  is  in  the  heavens.  On  the  wicked  he  will 
rain  snares.  He  trieth  also  the  righteous:  but'still 
his  countenance  beholds  the  upright." 

3.  The  Apostle  warns  us,  that  in  consequence  of 
the  licentious  sentiments  of  the  last  days,  every  kind 
of  wickedness  will  abound.  And  prevailing  iniqui- 
ty always  makes  perilous  times. 

"  In  the  last  days  perilous  times  will  come,  for 
men  shall  be  lovers  of  their  own  selves,  covetous, 
boasters,  proud,  blasphemers,  disobedient  to  parents, 
unthankful,  unholy,  without  natural  affection,  truce- 
breakers,  false  accusers,  incontinent,  fierce,  despi- 
sers  of  those  that  are  good,  traitors,  heady,  high- 
minded,  lovers  of  pleasures  more  than  lovers  of 
God." 

In  what  particular  place  this  horrible  state  of  mor- 
als will  most  remarkably  appear,  the  Apostie  does 
not  say  ;  but  he  signifies  generally  that  it  will  be 
somewhere  hi  the  christian  part  of  the  world.  For 
the  same  persons  who  are  described  under  such  vi- 
cious characters,  are  said  to  have  2iform  oj godliness, 
or  to  pretend  a  regard  for  religion  ;  but  they  deny 
the  power  of  it,  and  endeavor  by  artifice  or  force  to 
subvert  and  destroy  it.  "  As  the  magicians  of  Egypt 
vv'ithstood  Moses,  so  do  these  also  resist  the  truth, 
men  of  corrupt  minds,  reprobates  concerninar  tiie 
faith." 


280  The  Signs  of  Perilous  Times. 

This  dreadful  corruption  has  idready  appeared  in 
some  parts  of  Europe  ;  it  may  still  increase  and 
spread  there ;  nor  can  we  promise  ourselves  secu- 
rity. Intercourse  with  the  belligerent  powers,  the 
influx  of  foreigners,  the  increase  of  wealth,  and  our 
internal  controversies  all  have  a  threatening  aspect, 
and  have  already  had  a  demoralising  effect.  And  if 
war  is  before  us  as  there  is  too  much  reason  to  fear, 
it  probably  will  have  the  same  baneful  influence  on 
our  morals,  as  wars  have  usually  had  in  this  and 
other  countries. 

The  prevalence  of  vice  among  a  people  always 
makes  the  times  dangerous.  It  first  xveakens  the  en- 
ergy of  government  :  but  ultimately  renders  it  se- 
vere and  absolute ;  for  under  a  free  and  popular 
government  a  corrupt  people  cannot  long  subsist. 
The  support  of  this  kind  of  government  depends  on 
the  virtue  of  the  people,  and  their  virtue  depends  on 
the  influence  of  religious  principles.  When  this  is 
lost,  despotism  must  succeed.  In  the  land  of  Judea, 
when  children  were  princes,  and  babes  bare  rule, 
the  people  were  oppressed  one  of  another.  And  soon 
their  condition  became  so  desperate,  that  men  of 
wisdom  and  ability  declined  to  take  a  part  in  their 
government.  If  a  man  took  hold  of  his  brother, 
saying,  "  Thou  hast  bread  and  clothing  ;  be  thou 
our  ruler,  and  let  this  ruin  be  under  thine  hand  ;  he 
would  swear,  saying,  "  I  have  neither  bread  nor 
clothing ;  I  will  not  be  a  healer,  for  Jerusalem  is  ru- 
ined and  Judah  is  fallen." 

A  state  of  moral  corruption  in  society  destroys  all 
confid^ice  between  rulers  and  people,  and  between 
citizen  and  citizen.  When  the  Jews  renounced  the 
knowledge  of  God,  they  proceeded  from  evil  to  evil, 
till  the  propliet,  viewing  their  moral  state,  gave  them 
this  melancholy,  but  necessary  caution,  "  Take  ye 
heed  every  man  of  his  neighbor,  trust  ye  not  in  any 
brother;  for  every  brother  will  utterly  supplant,    and 


The  Signs  of  Perilous  Times,  281 

every  neighbor  will  walk  in  slanders.  They  will 
deceive  every  one  his  neighbor,  and  will  not  speak 
the  truth.  They  have  taught  their  tongues  to  speak 
lies,  and  weary  themselves  to  commit  iniquity.  One 
speaketh  peaceably  with  his  neighbor,  but  in  his 
heart  he  layeth  his  wait."  Therefore,  says  the  proph- 
et, "  O,  that  I  had  in  the  wilderness  a  lodging 
place  of  way  faring  men,  that  I  miglit  leave  my  peo- 
ple and  go  from  them,  for  they  are  an  assembly  of 
treacherous  men." 

Mutual  confidence  is  the  strength  and  happiness  ' 
of  a  community.  When  this  ceases,  society  be- 
comes a  terror  to  itself  and  to  all  its  members.  The 
prevalence  of  infidelity  and  wickednes  destroys  this 
confidence,  awakens  jealousy,  puts  every  man  in 
fear,  and  renders  all  an  easy  and  defenceless  prey  to 
a  common  enemy.     This  leads  me  to  say, 

4.  Divisions  among  a  people  denote  perilous 
times,  and  portend  times  more  and  more  perilous. 
Our  Saviour  has  warned  us,  that  *'a  kingdom  divid- 
ed against  itself  cannot  stand,  but  cometh  to  an  end." 
National  strength  depends  on  national  union,  and 
this  depends  either  on  internal  virtue,  or  on  external 
coercion.  A  body,  between  the  parts  of  which 
there  is  no  cohesion,  can  be  held  together  only  by 
the  power  of  strong  bands.  A  people  divided  into 
parties  soon  lose  sight  of  that,  which  ought  to  be 
their  object,  the  common  happiness,  and  substitute 
in  its  place  the  dominance  of  their  respective  parties. 
Republican  governments  have  generally  fallen  into 
ruin,  either  by  intestine  conflicts,  which  have  ter- 
minated in  despotism,  or  by  foreign  copquest,  which 
has  subjugated  the  whole.  It  is  an  erroneous  idea, 
that  parties  in  a  republic  are  necessary  to  preserve 
freedom  ;  their  tendency  is  to  destroy  it.  In  an  ab- 
solute government  parties  are  less  dangerous  because 
there  is  an  external  force,  which  holds  the  society 
together,  until  the  parts  are  separated  by  some  vio- 
Mm 


282  The  Signs  of  Perilous  Times. 

lent  shock.  The  existence  of  a  free  government 
depends  on  public  sentiment.  When  this  is  divided 
the  conmion  strength  is  impaired,  and  may  soon  be 
lost.  In  the  former  kind  of  government,  a  foreign 
war  strengthens  the  union  ;  in  the  hitter,  it  often  con- 
firms the  division.  The  common  enemy  flatters 
•with  high  promises  the  one  part,  or  the  other,  and 
by  tlie  aid  of  one  subjugates  both.  When  a  people 
are  divided  in  their  attachment  to  foreign  powers, 
those  powers  will  interpose,  each  to  support  its  fa- 
vorite party,  and  thus  turn  a  foreign  into  a  domestic 
war.  Nothing  more  essentially  concerns  a  free 
people,  than  to  cultivate  internal  peace  and  union. 

"  Only  from  pride  cometh  contention."  It  is 
seldom  a  zeal  for  the  public  good,  but  usually  a  lust 
of  domination,  that  generates  party  spirit.  When 
this  becomes  predominant,  benevolence,  candor, 
condescension  and  righteousness,  which  are  the 
strength  of  a  community,  gradually  expire  ;  and  the 
times,  of  course,  become  perilous. 

5,  Corrupt  times  are  perilous,  because  they  fore- 
bode the  judgments  of  heaven. 

God  complains  of  his  ancient  people  ;  "  They 
proceed  from  evil  to  evil,  and  they  know  not  me. 
They  weary  themselves  to  commit  iniquity.  Shall 
I  not  visit  for  these  things  ?  Shall  not  my  soul  be 
avenged  on  such  a  nation  as  this  ?  Because  they 
have  forsaken  my  law,  and  walked  after  the  abomi- 
nations of  their  ovvn  hearts,  1  will  feed  them  with 
wormwood,  and  give  them  the  water  of  gall  to  drink. 
I  will  send  a  sword  upon  them,  till  I  have  consumed 
them." 

God  semetimes  leaves  a  people  to  experience  the 
natural  consequences  of  their  corruptions,  that  their 
iniquities  may  correct  them,  and  their  backslidings 
may  reprove  them,  and  that  they  may  see  and  know 
what  an  evil  and  bitter  thing  it  is  to  forsake  the  Lord, 
and  renounce  his  fear.     Besides  this,  he  frequently 


The  Signs  of  Perilous  Times.  283 

visits  them  with  external  calamities,  famine,  pesti- 
lence and  war,  and  withdraws  those  ]:)rovidential 
smiles  and  protections,  which  he  aftbrdcd  them  in 
their  more  virtuous  days. 

Thus  he  dealt  with  the  Jewish  nation.  And  how- 
ever some  may  impiously  alledge,  that  in  the  history 
of  God's  dealings  toward  that  nation  we  have  no 
concern,  inspiration  instructs  us,  "  it  was  written 
for  our  admonition,  on  whom  the  ends  of  the  world 
are  come."  The  same  rule  in  the  divine  govern- 
ment, which  was  declared  by  Moses  and  the  proj)h- 
ets,  was  continued  after  the  Christian  oispensation 
began  ;  and  our  Apostle  assures  us,  it  will  be  con- 
tinued stiil.  The  destruction  of  the  Jews  by  the 
Romans  was  a  punishment  from  God  for  their  infi- 
delity in  rejecting  the  gospel.  And  other  nations, 
who  reject  the  gospel,  after  it  has  been  communi- 
cated to  them,  may  apprehend  a  sim.ilar  punish- 
ment. Paul  says  to  the  Roman  Christians,  "  The 
Jews  were  broken  off  by  unbelief;  and  ye  stand  by 
faith.  Be  not  high  minded,  but  fear."  However 
God  may  deal  with  nations,  which  have  never  known 
the  gospel,  those  who  have  known  it  and  put  it  from 
them,  will  feel  the  dreadful  effects  of  their  ingrati- 
tude and  impiety.  To  them  may  be  applied  God's 
awful  threatening  to  Israel,  *'  You  only  have  I  known 
of  all  the  families  of  the  earth  ;  therefore  I  will  pun- 
ish you  for  all  your  iniquities." 

Prophecy  announces  terrible  wars,  and  tremend- 
ous convulsions,  as  distinguishing  the  period,  which 
is  called  the  last  days.  If  we  are  now  in  that  peri- 
od, such  judgments  are  surely  to  be  expected. 
Whether  they  will  fall  on  this,  or  that  part  of  the 
world,  will  depend  on  the  state  of  religion  and 
morals  in  those  parts.  The  reason  assigned  by  the 
apostle,  why  perilous  times  shall  come,  is  because 
"  men  shall  be  covetous,  proud,  blasphemers,  un- 
thankful, unholy,  and  haters  of  those  who  are  good." 


281  The  Sig?is  of  Perilous  Times, 

Consequently,  where  the  opposite  characters  are 
predominant,  happy  times  will  be  enjoyed.  That 
perilous  times  will  exist  somewhere,  we  know.  Our 
exemption  from  a  share  in  them  will  depend  on  a  pre- 
vailing spirit  of  piety  and  reli.<,ion.  But  I  fear ;  that 
from  this  source  we  cannot  draw  much  consolation. 

6.  If  we  cast  our  eyes  on  Europe,  we  see  peril- 
ous times  there. 

The  war,  which  has  raged  for  many  years,  and 
which  still  continues  to  rage,  has  produced  wonder- 
ful changes,  and  farther  changes  are  still  to  be  ex- 
pected. We  have  a  commercial  intercourse  with 
the  great  contending  powers.  Both  v.'ish  to  attach 
us  to  their  respective  interests.  Whether  we  shall 
much  longer  maintain  our  neutrality,  is,  at  best,  a 
doubtful  question.  War,  whether  we  consider  it 
in  a  secular,  political,  or  moral  view,  will  be  a  dire 
calamity.  It  will  make  great  waste  of  life  and  prop- 
erty, may  terminate  in  a  change  of  our  present  form 
of  government,  and  will  undoubtedly  corrupt  our 
morals  to  an  awful  degree.  As  appearances  threat- 
en this  dreadful  event,  the  present  may  be  called 
perilous  times  ;  and  they  are  more  perilous,  as  there 
appears  great  disunion  among  our  rulers,  as  well  as 
among  the  people.  If  "  our  wisest  men  cannot  de- 
cide what  measures  to  pursue,"  we  ought  as  a  peo- 
ple to  look  to  him  whose  wisdom  is  perfect. 

7.  Another  circumstance  which  portends  peril- 
ous times  is  our  past  abuse  of  the  goodness  of  pro- 
vidence. 

"  When  Jeshurun  waxed  fat  he  kicked  ;  he  for- 
sook the  God  that  made  him,  and  lightly  esteemed 
the  rock  of  his  salvation.  They  provoked  him  to  an- 
ger with  their  abominations.  When  the  Lord  saw 
it  he  abhorred  them.  He  said  I  will  hide  my  face 
from  them  ;  I  will  see  what  their  end  shall  be  ;  for 
they  are  a  froward  generation,  children  in  whom  is 
no  faith."     National  prosperity  is  seldom  of  long 


The  Signs  of  Pej'ilous  Times.  285 

continuance,  because  it  seldom  fails  to  be  soon 
abused.  Its  usual  consequences  are  luxury,  pride, 
selfishness  and  irreligion.  Thus  the  prosperity  of 
fools  destroys  them.  For  a  number  of  years  we 
have  enjoyed  an  unparalleled  degree  and  uninter- 
rupted course  of  national  prosperity.  In  this  time 
our  virtue  and  morals  have  declined ;  and  our  pros- 
perity now  threatens  to  forsake  us.  When  was  the 
general  state  of  religion  so  deplorable,  or  when  the 
danger  of  our  nation  so  alarming,  as  at  the  present 
time  ?  In  national  dangers,  it  becomes  us  to  implore 
divine  protection.  But  with  what  confidence  can 
we  look  up  to  heaven,  while  our  iniquities  are  in- 
creasing over  our  heads  ?  How  can  we  exj^cct  any 
special  interpositions  for  our  deliverance,  while  we 
profane  God's  name,  abuse  his  sabbaths,  despise 
his  institutions,  transgress  his  laws,  and,  instead  of 
being  zealous  to  repent,  exhaust  our  zeal  in  party 
designs  and  mutual  criminations  and  slanders  ?  If  to 
effect  a  moral  reformation  there  were  as  fervent  and 
persevering  assiduity,  as  there  appears  in  our  politi- 
cal contests,  we  might  reasonably  hope  for  peace  and 
security.  But  what  peace  can  we  expect  while  ini- 
quities abound  ?  A  calm,  honest  zeal  to  maintain 
our  free  republican  constitution  is  certainly  com- 
mendable. But  when  our  zeal  overleaps  the  bounds 
of  strict  virtue  and  morality,  it  defeats  its  pretended 
object.  The  elective  power  of  the  people,  which  is 
the  basis  of  our  national  fabric,  ought  always  to  be 
exercised  with  purity  and  freedom.  If  the  building 
becomes  rotten  at  the  foundation,  it  must  soon  fall 
into  irreparable  ruin. 

I  have  exhibited  to  you,  my  hearers,  the  signs 
which  indicate  perilous  times.  I  believe,  there  is 
not  a  person  present,  but  who  will  say,  These  signs 
are  visible  to  the  eye,  and  portentous  of  serious  dan- 
gers. And  shall  I  doubt,  whether  any  of  you  will 
hesitate  to  accept  the  warning  ?  If  we  will  not  attend 


236  The  Si^ns  of  Periloits  Times, 


i 


to  our  dangers  and  apply  the  means  in  our  power  to 
avert  them,  but  rather  resent  the  fidelity  of  those, 
vvho  premonish  and  advise  us,  we  add  one  more  to 
the  sij^ns  of  perilous  times  ;  and  this  the  most  threat- 
ening of  all.  It  was  the  guilt  and  destruction  of 
Israel,  that  they  regarded  those  as  their  enemies, 
who  warned  them  of  their  dangers,  and  pointed  out 
to  them  the  only  sure  means  of  deliverance. 

If  it  be  asked,  what  are  the  means  of  deliverance  ? 
The  scripture  answers  the  question.  "  Hear  and 
give  ear,  be  not  proud  ;  give  glory  to  God  before  he 
cause  darkness,  lest,  while  ye  look  for  light,  it  be 
turned  into  the  shadow  of  death." 

When  God  threatens,  he  hearkens  whether  any 
man  speak  aright ;  whether  any  man  repent  of  his 
wickedness,  saying,  what  have  I  d(;ne  ? 

Opposite  parties  criminate  each  other.  But  let 
this  be  the  enquiry  with  both,  "  are  there  not  among 
usi  even  among  us,  sins  against  the  Lord  our  God  ? 
Does  any  man  look  at  home,  and  ask  himself,  what 
he  has  done  ?  Does  any  man  search  out  the  plague 
of  his  own  heart,  and  the  iniquities  of  his  own  hfe, 
and  begin  the  work  of  reformation  with  himself? 
Whatever  zeal  we  profess  for  the  liberty  and  pros- 
perity of  our  country,  if  we  still  regard  iniquity  in 
our  hearts,  and  practise  it  in  our  lives,  our  profession 
is  vain ;  it  is  mere  hypocrisy.  Wickedness  gen- 
erally prevailing  is  the  ruin  of  a  people  ;  and  every 
wicked  man  contributes  to  this  event. 

Let  every  man  study  to  promote  piety  and  virtue 
widiin  the  circle  of  his  influence.  Let  heads  of 
families  maintain  religion  in  their  houses,  dedicate 
their  children  to  God,  restrain  them  from  every  im- 
moral practice,  educate  them  in  sentiments  of  pie- 
ty and  in  the  habits  of  virtue,  and  enforce  their  good 
instructions  by  a  correspondent  example. 

Rehgion  exemplified  in  particular  families  will 
spread  its  influence  far  around.     Here  the  seeds  of 


I 


The  Signs  of  Perilous  Times,  28 T 

virtue  must  be  sown  and  cultivated.  Here  the  prin- 
ciples of  benevolence,  truth,  justice,  order  and  obe- 
dience must  begin.  Hence  they  must  be  diffused 
into  the  community  at  large.  The  character  of  fa- 
milies gives  a  prominent  complexion  to  the  larger 
community,  which  embraces  them.  In  our  social 
intercourse  let  us  act  with  integrity,  justice  and  cha- 
rity, and  with  a  firm  and  steady  regard  to  peace, 
union  and  the  general  happiness.  In  the  exercise 
of  our  civil  rights  let  us  remember,  that  we  are  ac- 
countable to  God,  our  country  and  our  conscience, 
for  the  part  which  we  take,  and  the  manner  in  which, 
and  the  principles  on  which  we  act.  Thus  let  us 
preserve  the  purity,  and  strengthen  the  hands  of 
government,  recommend  obedience  to  righteous 
laws,  advance  the  respectability  of  the  nation,  and 
the  welfare  of  our  fellow  citizens.  When  both  rulers 
and  people  submit  to  the  laws  of  God,  human  gov- 
ernment is  easily  administered,  and  cheerfully 
obeyed. 

As  God  has  given  us  a  revelation,  let  us  revere 
and  honour  it,  converse  with  it,  and  walk  agreeably 
to  it.  As  he  has  instituted  a  day  for  social  worship, 
let  us  piously  observe  it,  and  faithfully  attend  on  its 
appointed  solemnities.  If  these  should  be  generally 
neglected,  piety  and  virtue  would  forsake  the  land, 
and  ignorance,  vice  and  every  evil  work  would  soon 
succeed.  Hence  God  enjoins  it  as  a  condition  of  his 
favor,  that  *'  we  observe  his  sabbaths,  and  reverence 
his  sanctuary." 

God  is  the  ruler  of  nations,  and  on  him  we  are 
dependent  in  our  national,  as  well  as  individual  ca- 
pacity ;  and  to  him  we  must  direct  our  prayers  for 
public,  as  well  as  personal  blessings.  As  righteous- 
ness exalts  a  nation,  let  us  unite  in  the  prayer  of 
the  prophet, "  O  Lord,  revive  thy  work  in  the  midst 
of  the  years,  and  in  wrath  remember  mercy."  The 
I  revival  of  religion  is  a  work  of  God;  but  a  work 


288  The  Signs  of  Perilous  Times. 

in  which  he  requires  us  to  co-operate  with  him. 
While  we  look  to  him  to  accomplish  it,  we,  as  work- 
ers together  with  him,  must  attend  to  those  duties 
and  means,  which,  by  his  blessing,  may  be  subser- 
vient to  that  happy  end.  Thus  we  may  contribute 
t©  the  safety  of  our  country.  Thus  at  least  we  shall 
deliver  our  own  souls,  and  find  rest  in  the  day  of 
trouble. 


SERMON  XV. 


Female  Influence  in  Religion,  represented  in  a 
Discourse  delivered  May  15, 1810,  to  a  Charitable 
Female  Association  in  the  Jirst  Parish  in  fFest' 
Springfield. 


ACTS  xvl. 


13' 


And  on  the  sabbath  wt  vomt  out  oj  the  city  by  a  rivir-side, 
where  prayer  was  wont  to  be  made,  and  we  sat  down  and 
spake  unto  the  women  which  resorted  thither, 

X  AUL  and  his  associates,  Silas  and  Timo- 
thy, were  now  on  a  mission  in  Macedonia.  Paul 
had  lately  been  at  Troas.  While  he  was  there,  a 
vision  appeared  to  him  in  the  night ;  *'  There  stood 
a  man  of  Macedonia,  and  prayed  him,  saying,  come 
over  into  Macedonia,  and  help  us."  After  he  had 
seen  the  vision,  immediately  he  and  his  companions 
endeavoured  to  go  into  Macedonia,  "  assuredly 
gathering,  that  the  Lord  had  called  them  to  preach 
the  gospel  there."  Therefore  loosing  from  Troas 
they  went  directly  to  Samothracia,  and  the  next  day 
to  Neapolis,  and  from  thence  to  Philippi,  which  was 
the  chief  city  of  that  part  of  Macedonia,  and  a  Ro- 
Nn 


290  Female  Influence  in  Jieliglon, 

man  colony.  There  they  continued  a  number  of 
days,  preachini^  with  much  success,  as  we  arc  in- 
formed in  the  following  part  of  this  chapter. 

On  a  certain  sabbath,  while  they  were  there,  **  they 
went  out  of  the  city  by  a  river-side,  where  prayer 
was  wont  to  be  made." 

When  we  read  of  the  sahbath  in  the  New  Testa- 
ment, we  are  always  to  understand  the  Jewish  sab- 
bath, or  the  seventh  day  of  the  week  ;  for  the  Chris- 
tian sabbath  is  called  the  Lord'^s  day,  or  the  Jirst 
day  of  the  week.     There  were  Jews  in  Philippi,  as 
there  were  in  most  of  the  Roman  provinces  ;  and 
they  observed  the  seasons  and  forms  of  worship  ap- 
pointed in  their  law.     The  apostles,   though   they 
observed  not  the  Jewish  sabbath  as  a  day  instituted 
by   Christ  for  stated  worship,  yet   preached   to  the 
assembled /tws  on  that  day.     Hence  we  often  find 
them  on  the  sabbatli,  in  the  Jewish   synagogues. 
The  Jews  had  synagogues  in  most  places,  where 
large  numbers  of  them  resided.     In  Philippi  they 
had  a  place  of  worship  by  a  river  a  little  without  the 
city.     Perhaps  they  were  not  permitted  to  build  a 
synagogue  within  the  city.     Or  they  might  choose 
a  place  retired  from  the  bustle  of  the  town  and  from] 
the  tumult  of  business  ;  for  the  citizens,  being  gen- 
erally G entiles y  would  not   suspend  their  business 
on  the  sabbath  to  accommodate  the  Jews,  whom  they 
considered  as  a  superstitious  people.     And  proba- 
bly a  place  near  a  river  might  be  thought  more  con- 
venient,  than  one  in  the  city,  for  the  ablutions  and 
purifications  required  by  their  law. 

To  this  place  they  resorted  on  the  sabbath,  and 
many  Christians  might  attend  with  them  ;  for  as. 
Paul  and  others  had  preached  for  some  time  in  the 
city,  we  must  suppose,  that  by  this  time  there  were 
many  converts  to  the  gospel  from  among  both  Gen- 
tiles and  Jews. 


Female  Infiuence  in  JReligion.  291 

The  historian  observes,  that  "  the  women  resort- 
ed thither."  We  are  not  to  conclude  that  the  as- 
sembly consisted  whally  of  women.  Probably  some 
men  assembled  with  them.  But  the  women,  on  this, 
as  on  other  occasions,  were  distinguished  by  their 
exemplary  attendance  at  the  stated  place  of  worship. 
And  perhaps,  tlie  gospel,  which  was  preached  in 
Piiilippi,  had  the  greatest  success  among  the  female 
sex.  These,  of  consequence,  were  most  engaged 
to  hear  it.  In  other  places  where  the  apostles 
preached,  the  women,  who  believed  and  who  fol- 
lowed them  to  hear  the  word,  "  were  not  a  few." 
The  women,  in  many  places,  manifested  a  ready 
disposition  to  hear  and  embrace  the  gospel,  and  by 
all  means  in  their  power  to  encourage  the  preachers 
of  it. 

The  support  of  religion  depends  greatly  on  the 
female  sex.  Men  and  women  are  appointed  to  act 
in  diiferent  circles.  The  great  transactions  of  society 
chiefly  fall  within  the  province  of  men.  But  zvomen, 
in  their  more  humble  sphere,  may  contribute  no 
less,  and  perhaps  really  more  than  the  men,  to  the 
maintenance  and  transmission  of  religion  in  the 
world. 

Their  tender  minds  are  more  easily  impressed 
with  the  solemn  truihs  of  the  gospel.  The  troubles 
peculiarly  incident  to  their  sex  render  them  more 
susceptible  of  religious  impressions,  and  more  soli- 
citous to  enjoy  religious  comforts.  Their  condition 
in  life  is  attended  with  fewer  temptations  to  irregu- 
lar manners,  and  fewer  diversions  from  the  duties 
of  piety.  It  is  rare,  in  a  christian  land,  that  you 
meet  with  a  female  infidel — a  female  scoffer  at  reli- 
gion— a  female  contemner  of  divine  institutions.  A 
profane  intemperate  or  openly  vicious  female  is  view- 
ed as  a  kind  of  monster.  In  most  churches,  so  far 
as  I  am  acquainted,  there  is  a  greater  number  of  fe- 
male, than  of  male  communicants  ;  and  the  form- 
er are  more  rarely  subjects  of  discipline. 


292  Female  Infiiienee  in  Keliglon. 

The  religious  education  of  children,  especially  in 
its  earliest  stages,  depends  principally  on  the  mother. 
She  has  the  most  aifectionate  feelin^es  for  them. 
She  is  most  conversant  with  them.  She"  can  best 
accommodate  her  instructions  to  their  capacities. 
She  can,  with  the  most  delicate  hand,  "  rear  the 
tender  thought,  and  teach  the  young  idea  how  to 
shoot."  Solomon  urges  good  doctrine  on  the  young 
by  reminding  them,  that  *'  he  had  been  tender  and 
well  beloved  in  tlie  sight  oUiis  mother.''*  The  words 
of  king  Lemuel  are  called  "  the  prophecy  which 
liis  wo/z^er  taught  him."  Timothy /row  a  child  had 
known  the  holy  scriptures  ;  and  the  faith  which  so 
early  dwelt  in  him,  dwelt  before  in  his  grandmother 
Lois,  and  his  mother  Eunice.  A  curse  awaits  the 
son,  who  despises  to  obey  his  7nother, 

Tlie  pious  woman  has  more  influence,  than  is 
generally  sui)posed,  in  the  maintenance  ol  family 
worship.  She  encourages  and  requests  it.  She 
disposes  her  domestic  afi'airs,  morning  and  evening, 
so  as  to  allovv  opportunity  for  it.  She  calls  the  at- 
tendance of  her  children.  She  gives  notice  that  the 
family  is  in  readiness  for  the  solemnity.  Thus  she 
prevents  evasions  of  the  duty,  and  obviates  excuses 
for  neglect  in  her  husband.  If  need  be,  she  reads  a 
portion  of  scripture  as  preparatory  to  prayer.  And 
if,  urged  by  the  husband's  reiusal,  she,  with  modest 
reluctance  leads  in  the  duty  for  once,  probably  a 
similar  necessity  will  not  return. 

The  female  sex  contribute  much  to  the  support 
of  religion  in  society ^  and  to  the  spread  of  it  in  the 
world. 

When  the  tabernacle  of  worship  was  reared,  not 
only  the  men  brought  their  offerings  to  the  Lord, 
but  all  the  women y  who  were  ivise  hearted  contribu- 
ted by  their  skilful  labors  and  rich  materials  to  finish 
and  ornament  the  structure. 


Femak  Influence  in  Beligion,  295 

In  times  of  prevailing;  irreligion  and  of  ibreaten- 
in;j;  judt^ments,  the  prophets  called  on  the  women  to 
arise  and  assist  in  a  general  reibrmation,  and  to  en- 
courage one  another  in  the  work. 

In  the  time  of  our  Saviour's  ministry^  the  faith, 
charity  and  zeal  qf  the  women  w^re  so  remarkable^ 
as  to  be  recorded  by  the  sacred  historians  for  the 
benefit  of  succeeding  ages.  We  often  find  women 
among  the  devout  people  who  attended  on  his 
preaching.  There  were  many  ivomen,  who  minister- 
ed to  him  of  their  substance,  and  whose  hospitable 
dwellings  were  places  of  retreat  for  him  and  his  dis- 
ciples. There  were  those,  who  in  the  mo^t  public 
manner  testified  their  afflction  for  his  person  and 
veneration  of  his  character,  and  who  industriously 
spread  the  fame  of  his  preaching  and  miracles,  and 
thus  induced  many  of  the  other  sex  to  become  his 
hearers  and  followers. 

When  Christ  was  going  to  the  place  of  his  cruci- 
fixion, many  women  dared  to  express  their  regard  to 
him  by  walking  near  him,  and  loudly  lamentuig  his 
unrighteous  sufferings.  When  he  was  suspended 
on  tl^e  cross,  though  his  disciples  had  forsaken  him 
and  fled,  yet  many  xvomen  had  the  fortitude  to  stand 
by  and  behold  the  dreadful  scene.  When  his  body 
was  taken  down  from  the  cross,  and  laid  in  the  sep- 
ulchre, certain  women  came  and  observed  the  place 
and  manner  of  the  burial.  They  went  and  prepar- 
ed omtments  and  spices,  intending  as  soon  as  the 
sabbath  was  past,  to  embalm  the  precious  corpse. 
On  the  morning  of  his  resurrection,  wome?t  were 
the  j^r.y^  to  visit  his  sepulchre — the  first  to  carry  tid- 
ings to  his  disciples  that  he  was  risen.  They  were 
X)\^  first  witnesses  and  the  first  heralds  of  that  great 
and  glorious  event,  which  is  the  foundation  of  our 
faith  and  hope  and  joy. 

In  the  Apostles^  days,  women  did  much  to  pro- 
mote the  preaching  and  strengthen  the  preachers  of 


294  Female  Influence  in  Religion, 

the  gospel.  Paul  and  his  companions,  while  they*- 
were  in  Philippi,  'vere  made  welcome  at  the  hospita- 
ble house  of  Xz/d/a.  Paul  speaks  in  general  terms 
of  the  women,  who  labored  with  him  in  the  gospel. 
In  his  epistles  he  salutes  with  much  respect  several 
women  by  name,  who  bestowed  much  labor  on  him 
and  other  missionaries,  and  were  their  helpers  in 
Christ.  Priscilla^  as  well  as  her  husband  Aquila, 
had  the  thanks  of  all  the  churches  of  the  Gentiles  for 
her  services  to  the  Apostle,  and  the  dangers  she  in- 
curred on  his  account. 

The  members  of  the  church  in  Philippi  distin-* 
guished  themselves  in  the  missionary  cause.  Paul 
says,  "  ye  have  done  well,  that  ye  did  communicate 
with  my  afflictions.  In  the  begimnng  of  the  gospel, 
when  I  departed  from  Macedonia,  no  church  com- 
municated with  me  cencerning  giving  and  receiving, 
but  ye  only.  For  even  in  Thessalonica  ye  sent  once 
and  again  to  my  necessity.  This  fruit  shall  abound 
to  your  account."  And  when  he  was  in  Corinth, 
on  a  mission  there,  "  that  which  was  wanting  to  him, 
was  supplied  by  the  brethren  who  came  from  Mace- 
donia ;"  or  from  Philippi,  a  chief  city  of  Macedo- 
nia. Now  in  these  contributions  the  -women  took 
an  active  part.  Hence  the  Apostle  gives  an  exhor- 
tation to  the  Philipian  chribtians,  to  "  help  those 
•women  in  that  church,  who  labored  with  him  in  the 
gospel." 

Phebe  is  commended  by  the  Apostle,  "  because 
she  had  been  a  succourer  of  many  and  of  himself 
also." 

It  appears  from  Paul's  1st  Ep.  to  Timothy,  that 
in  the  Apostles'  times  there  \m^x^  female  associations 
formed,  not  only  for  the  relief  of  the  poor  ;  but  also 
for  the  instruction  of  female  youths  in  the  principles 
and  virtues  of  religion.  To  preside  in  these  schools 
some  elderly  and  grave  matrons  were  selected,  who 
had  been  well  reported  of  for  their  knowledge  and 


Female  Injitience  in  Religion.  295 

piety,  hospitality  and  charity.  For  such  institutions 
there  may  be  occasion  now  in  populous  places ;  but 
there  is  not  ail  the  same  occasion  among  us,  where 
other  provision  is  made  for  the  support  of  the  poor 
and  for  the  eoucation  of  children.  There  is,  how- 
ever, another  object,  to  which  the  charity  of  female 
associations  may  with  equal  propriety  be  directed. 

An  extensive  territory  is  opened  in  our  country 
for  new  settlements.  Into  that  territory  multitudes 
have  emigrated  within  a  few  years.  The  first  met- 
iers must  necessarily  be  much  scattered,  and  many 
of  them  in  straitened  circumstances,  or  at  least  des- 
titute of  such  property  as  might  most  easily  be  ap- 
plied to  the  maintenance  of  the  rr,inistry  and  of 
schools.  Books  must  be  scarce  among  them,  and 
they  cannot  be  obtained  without  diiiiculty.  Children 
are  growing  up  without  those  literary  and  religious 
advantages,  which  the  young  generally  enjoy  among 
us.  To  them  christiaii  benevolence  will  direct  its 
attention. 

For  the  benefit  of  those  new  settlements  mission- 
ary societies  have  been  instituted  in  various  parts  of 
the  land,  and  have  evidently  been  of  great  utility. 
In  aid  of  those  societies  female  associations  have 
been  formed  in  many  of  our  towns,  and  one  in  this 
parish.  The  main  object  of  their  liberality  is  the 
procurement  of  useful  books  to  be  distributed  in  fa- 
milies lor  the  benefit  of  the  younger,  as  well  as  elder 
members.  These  pious  and  charitable  associations 
are  aiding  the  cause  of  religion  among  the  young, 
as  really  as  did  the  female  associations  in  the  primi- 
tive times. 

Your  society,  my  sisters,  has  been  diminished  by 
removals  and  by  deaths.  The  late  death  oi  your 
treasurer  is  a  sensible  loss  to  your  society  and  to  us 
all.  Her  example  in  all  relations  is  worthy  of  imita- 
tion. May  her  death  impress  it  on  our  minds.  The 
vacancies  which  have  been  made,  we  hope,  will  be 


296  Female  Injiuence  in  Reli'^ion. 

filled.     I  question  not,  but  there  ate  many,  Who  will  ' 
come  forward  and  occupy  the  vacant  ground.     We 
now  give  them  an  invitation. 

The  distance  of  the  objects  of  your  charity  can  be 
no  objection  in  a  benevolent  mind.  We  are  to  do 
good  to  alU  as  we  have  opportunity — to  do  good 
to  strangers  as  well  as  to  our  next  neighbors — to  do 
good  to  them  who  are  of  the  household  of  faith — to 
be  fellow  workers  to  the  kingdom  of  Christ.  The 
sum  expected  from  each  member  of  your  associa- 
tion is  but  small.  But  even  a  mite  thrown  into  the 
treasury  of  God  by  a  female  hand,  will  now,  as  it  did  ' 
formerly,  meet  Christ's  high  approbation.  You 
know  not  what  benefits  may  result  to  others,  nor 
what  rewards  may  accrue  to  you  from  your  small, ' 
but  pious  charities.  | 

Thnik,  how  many  families  there  are  in  our  new 
settlemerits,  destitute  of  pious  books;  yea,  even  of 
bibles,  and  of  the  preaclied  word.  Say  ;  are  you 
reluctant  to  impart  a  little  of  your  substance  to  their 
relief?  Suppose  yourselves  with  your  families  in 
their  situation  ;  would  you  not  wish  for  help  ? — 
Suppose  your  sons  or  daughters,  your  brethren  or 
sisters,  with  young  families,  thus  placed  in  the  wil- 
derness ;  would  you  not  think  a  little  charity  from 
your  neighbors  for  their  assistance,  properly  applied? 
We  are. to  do  for  others  the  same,  which,  in  an  ex- 
change of  circumstances,  we  could  reasonably  de- 
sire from  them. 

Some  perhaps  will  ask,  *'  Why  did  those  people 
remove  from  the  places  where  they  might  have  en- 
joyed religious  and  literary  privileges?"  Of  this  we 
are  not  judges.  Some  might  have  good  reasons; 
and  some  might  not.  Be  f.:is  as  it  may  ;  they  have 
removed  ;  they  are  in  the  condition  described  ;  they 
are  consequently  objects  of  charity.  The  popula- 
tion of  our  new  territories  is  a  matter  of  public  im- 
portance.   The  first  adventurers,  whoever  they  may 


Female  Influence  in  Religion,  297 

be,  will  for  a  time  suiFer  the  inconveniences  natural 
to  new  plantations,  and  ought  to  be  assisted  in  their 
religious  interests. 

"  But  are  they  not  indifferent  to  the  gospel  ?"  If 
they  are,  there  is  so  much  the  greater  reason,  why 
we  should  send  it  to  them.  But  they  are  not  imi- 
versally  indifferent.  Many  solicit  aid  ;  and  they 
thankfully  receive  it.  Like  the  man  in  Paul's  vision, 
they  say,  "  Come  into  the  wilderness  and  help  us." 
Hence  we  may  assuredly  gather,  that  the  Lord  has 
called  some  to  preach  the  gospel  among  them. 
However  indifferent  we  may  suppose  some  to  be, 
we  must  remember,  they  have  children.  And  shall 
we  have  no  compassion  for  children  growing  up 
under  negligent  parents  ?  The  gospel  was  first 
spread  in  the  world  by  missions.  If  it  had  never 
been  sent  to  any  but  those,  who  previously  sought 
it,  how  would  it  have  spread  at  all  ?  how  would  it 
have  come  to  us  ?  *'  How  shall  men  believe  in  him, 
of  whom  they  have  not  heard  ?  How  shall  they  hear 
without  a  preacher  ?  How  will  any  preach,  except 
they  be  sent  ?" 

Some  perhaps  will  further  ask,  "  Ought  women 
to  apply  property  to  such  a  cause  without  the  con- 
sent of  their  husbands  .^" 

Besure,  neither  our  charity  nor  our  piety  shouUl 
be  so  conducted,  as  to  disturb  domestic  peace. 
The  heads  of  families  should  walk  together  as  heirs 
of  the  grace  of  life,  and  should  be  fellow  helpers  to 
the  truth.  But  who  will  suspect  that  our  charitable 
women  can  meet  with  any  impediment  in  such  a 
work  as  this,  from  the  opposition  of  their  husbands  *? 
What  man  is  there'among  us,  who  would  restrain 
his  wife  from  using  her  own  discretion  in  the  exer- 
cise of  so  small  a  charity  for  so  pious  and  laudable  a 
purpose  ?  Does  not  every  man  leave  it  with  his  wife 
to  give  a  meal  to  a  hungry  stranger,  or  a  morsel  of 
bread,  or  a  rag  of  cloathing  to  u  poor  neighbor  ? 
O  o 


298  Female  Influence  in  Religion, 

And  will  he  be  displeased,  if  she  does  as  much  for 
Christ  ?  What  she  does  for  his  brethren — what  she 
does  in  promoting  his  gospel  among  the  poor,  she 
does  for  him.  True  yokefellows  will  help  those 
'women,  who  labor  in  the  Lord.  Is  beneficence  in- 
compatible with  the  condition  of  married  women  ? 
\Vill  none  of  this  class  be  found  among  those,  to 
whom  Christ  will  say,  "  Come  ye  blessed  of  my 
Father,  for  I  was  hungry,  and  ye  gave  me  meat ; 
raked,  and  ye  cloathed  me  ?"  How  did  the  wise  wo- 
men in  Israel  bring  their  offerings  to  the  tabernacle  ; 
how  did  the  wife  of  Herod's  steward  and  many  other 
women  minister  to  the  Lord  of  their  substance  ;  if 
they  were  in  such  bondage  under  rigorous  hus- 
bands, that  the}^  had  no  property — no  substance  at 
the  disposal  of  their  charity  ?  ^Ve  will  not  imagine, 
that  there  is  less  liberality  in  a  christian  husband, 
than  there  was  in  an  ancient  Jew^  or  in  Herod's 
steward.  How  did  Solomon's  virtuous  woman 
reach  forth  her  hands  to  the  needy,  if  her  hus- 
band permitted  her  to  take  nothing  in  her  hands, 
but  her  spindle  and  distaff  ?  We  will  not  suppose 
such  penuriousness  in  husbands.  It  is  placing 
them  in  too  low  a  grade — -in  too  unchristian  an 
attitude. 

Let  all  things  be  done  decently  and  in  order.  Re- 
ligion has  no  tendency  to  introduce  contention  or 
confusion  into  families — to  set  a  man  at  variance 
against  his  wife,  or  a  woman  against  her  husband. 
It  it  ever  has  this  effect,  there  is  the  want  of  pru- 
dence, and  probably  the  want  of  piety  in  one  or  both 
of  them.  Let  them  walk  as  heirs  together  of  the 
grace  of  life  ;  and  then  neither  their  prayers  nor  their 
charities  will  be  hindered. 

Faul  spake  unto  the  xvomen,  who  resorted  to  the 
place,  where  prayer  was  wont  to  be  made.  What 
ne  spake  we  are  not  particularly  informed.  But 
what  it  was  in  substance  we  may  learn  by  attending 


Female  Influence  in  Religion,  299 

to  that,  which  he  charged  other  preachers  to  speak 
to  them.  He  inculcated  on  them  the  duties  of  reli- 
gion in  all  the  relations  of  life.  He  exhorted  theni 
to  guide  their  households,  instruct  their  children, 
relieve  the  afflicted,  help  the  saints,  be  modest  in 
their  apparel,  obedient  to  their  husbands,  peaceable 
among  their  neighbors,  sober  in  their  manners,  dis- 
creet and  inoffensive  in  their  language,  and  in  all 
things  to  maintain  a  behaviour  agreeable  to  their 
profession  of  godliness,  that  so  the  word  of  God 
might  not  be  blasphemed,  and  "no  adversary  might 
find  occasion  to  speak  reproachfully  of  it. 

A  charitable  zeal  for  the  promotion  of  religion 
abroad,  is  highly  commendable.  But  in  order  to 
its  having  the  best  effect,  it  must  also  be  employed 
near  home.  You  must  maintain  religion  in  your 
hearts  ;  exhibit  it  in  your  daily  conversation  ;  at- 
tend to  the  education  of  your  children ;  shew 
kindness  to  the  afflicted ;  diligently  follow  every^ 
good  work. 

The  preaching  of  the  gospel  is  among  the  in- 
stituted means  of  religion.  Your  exemplary  attend- 
ance on  this,  while  it  aids  the  piety  of  your  own 
hearts,  will  have  a  happy  influence  on  your  iamilies 
and  neighbors.  The  pious  women  in  Philippi  re- 
sorted to  the  place,  wnere  prayer  was  wont  to  be 
made.  But  that  was  not  the  only  place  where  they 
could  pray.  Doubtless  they  endeavored  to  render 
their  own  houses  places  of  prayer.  Most  certainly 
their  closets  were  such  places. 

You,  my  female  friends  and  hearers,  will  give 
yourselves  much  to  prayer.  You  will  pray  for  your 
children,  and  teach  them  to  pray  for  themselves. 
You  will  pray  for  your  minister,  and  for  the  church 
and  society,  of  which  you  are  members.  You  will 
pray  for  the  effusion  of  God's  spirit,  to  awaken, 
convince  and  convert  sinners  here,  and  elsewhere. 


300  Female  Infiuence  in  Religion, 

You  vvill  pray  that  God's  work  may  be  revived 
among  us,  and  that  success  may  attend  the  labors  of 
love  abroad. 

God  loves  a  cheerful  giver.  It  is  not  expect- 
ed that  you  will  give  largely  ;  but  you  ought  to 
give  freely.  This  is  the  Apostle's  advice  ;  "  He 
who  giveth,  let  him  do  it  with  simplicity.  He 
who  sheweth  mercj-,  let  him  do  it  with  cheerful- 
ness." 

It  is  a  prominent  feature  in  Solomon's  portrait  of 
the  virtuous  woman,  that  *'  she  stretcheth  forth  her 
hands  to  the  poor  ;  she  reacheth  forth  her  hands 
to  the  needy  ;  she  openeth  her  mouth  with  wisdom, 
and  in  her  tongue  is  the  law  of  kindness."  At  the 
same  time,  "  she  looketh  well  to  her  household  ; 
her  children  rise  up  and  call  her  blessed  ;  her  hus- 
band also,  and  he  praise th  her.  Strength  and 
honor  are  her  clothing,  and  she  rejoiceth  in  time  to 
come." 

A  similar  descri))tion  the  Psalmist  gives  of  the 
righteous  and  good  inan»  "  He  sheweth  favor  and 
lendeth  ;  and,  that  the  means  of  liberality  may  in- 
crease, "  he  ordereth  his  affairs  with  discretion. 
He  hath  dispersed  and  given  to  the  poor.  His 
name  shall  be  exalted  with  honour.  Though  the 
wicked  may  see  it  and  be  grieved,  yet  they  shall 
melt  away.  The  desire  of  the  wicked  shall  per- 
ish." 

Whatever  you  give  in  the  cause  of  religion,  you 
lend  to  the  Lord.  He  will  repay  it  in  the  commu- 
nications of  his  grace  to  your  souls,  in  his  blessings 
on  your  substance,  in  his  smiles  on  your  families, 
and  in  the  rewards  of  a  future  life. 

"  There  is  that  giveth,  and  yet  increaseth  ; 
there  is  that  withholdcth  more  than  is  meet,  but  it 
tendeth  to  poverty.  The  liberal  soul  shall  be  made 
fat ;  and  he  that  watereth,  shall  be  watered  also  him- 
self." 


Female  Influence  in  Religion*  301 

May  God  make  all  grace  abound  toward  j^ou, 
ihat  ye  may  abound  in  every  good  work,  being  en- 
riched in  every  thing  unto  all  bountifulness,  which 
will  cause  through  you  the  thanksgivings  of  many 
unto  God. 


SERMON  XVI, 


>94i'9r 


JFords  of  Comfort  to  the  Afflict ed.  A  Discourse 
delivered  at  the  Funeral  of  a  Ladijy  who  diexi  on  o, 
journey  intended  for  her  health. 


I  THESSALONIANS,  iv.  t3. 


Comfort  am  another  with  these  words. 


Ii 


.N  this  changing  world,  we  are  subject  to  a 
variety  of  sorrows.  Of  these,  some  of  the  most^< 
pungent  arise  from  the  dissolution  of  our  intimate  '■'• 
connexions.  Without  these  connexions,  there  can 
be  but  little  enjoyment  in  life  :  And,  in  proportion, 
as  they  conduce  more  to  our  happiness  while  they 
last,  the  dissolution  is  more  painful  when  it  comes. 
The  glorious  Saviour,  who  came  to  deliver  us 
from  the  miseries  of  the  future  world,  still  leaves  us 
subject  to  mortality  and  the  sorrows  which  attend  it 
in  this.  But  under  those  sorrows  he  kindly  opens 
to  us  new  sources  or  consolation.  These  our  apos- 
tle points  out  in  the  words  preceding  the  text.  "  I 
would  not  have  you  ignorant,  brethren,  concerning  r 
them  who  are  asleep,  that  ye  sorrow  not  even  as 
others,"  the  unenlightened  heathens,  "  who  have- 


JVords  of  Comfort  to  the  Jjpicted,        303 

no  hope"  of  the  resurrection  of  their  deceased  friends ; 
*'  for  if  we  believe  that  Jesus  died  and  rose  again, 
even  so  them  who  sleep  in  Jesus  will  God  bring  with 
him  :  For  the  Lord  will  descend  from  heaven,  and 
the  dead  in  Christ  shall  arise  ;  and  they  who  are 
alive  and  remain,  shall  be  caught  up  together  with 
them  to  meet  the  Lord  in  the  air  ;  and  so  shall  they 
ever  be  with  tlie  Lord.  Wherejore^  comfort  one 
another  with  these  words.^^ 

The  apostle  here  instructs  us,  that  religion  pro- 
vides many  consolations  for  christians  under  the 
sorrows  which  arise  from  the  death  of  their  pious 
friends. 

Under  sorrows  of  this  kind,  divine  consolations 
are  peculiarly  needful.  When  we  lose  our  property, 
we  hope  to  regain  or  replace  it  ;  but  when  death  re. 
moves  a  friend,  we  know  that  he  is  gone  the  way 
whence  he  will  not  return.  In  pains  of  body  we 
hope  for  mitigation  and  relief ;  but  when  we  com- 
mit a  friend  to  the  grave,  we  know  it  will  not  ren- 
der him  back  to  us  ;  we  leave  him  in  the  dust,  there 
to  remain  until  the  heavens  are  no  more.  Our 
worldly  substance  is  inanimate  matter  ;  and  though 
we  place  a  value  upon  it,  yet  we  cannot  give  it  that 
kind  of  affection,  which  we  feel  for  ourfriends,  who, 
like  us,  are  living,  conscious  beings.  In  the  conflict 
of  parting  with  them,  we  could,  for  their  sakcs, 
I  cheerfully  sacrifice  every  other  interest.  We  con- 
template the  momentous  change  before  them — we 
I  enter  into  their  feelings — we  adopt  their  fears  in  the 
I  view  of  futurity  ; — there  is  nothing  which  we  would 
I  not  give  to  rescue  them  from  their  danger.  In  our 
j  worldly  designs  they  have  cooperated,  and  in  our 
j  worldly  enjoyments  they  have  participated  with  us, 
I  When  they  are  gone,  our  cares  are  multiplied,  our 
labours  are  increased,  and  our  pleasures  are  dimin- 
ished ;  the  world  has  lost  half  its  value,  and  our  anx. 
ieties  are  more  than   doubled.      Former  troubles 


304       TFords  of  Comfort  to  the  Afflicted. 

were  liglitened  by  the  sympathy  of  those  who  felt 
them  with  us.  When  they  are  gone,  we  bear  our 
burdens  alone.  Friendly  conversation  sweetens  the 
joys  and  softens  the  pains  of  life  ;  when  this  ceases, 
our  joys  are  flattened  and  our  pains  are  sharpened. 
The  Psalmist,  when  lover  and  friend  were  put  far 
from  him,  and  his  acquaintance  into  darkness,  was 
afBicted  and  ready  to  die. 

In  such  a  condition  the  Christian  needs  comforts  ; 
and  there  are  many  which  his  religion  will  afford 
him. 

1.  He  may  collect  comfort  from  the  useful  and 
virtuotis  works  of  his  departed  friends. 

When  I'abitha,  a  woman  eminent  for  her  benefi- 
cence, sickened  and  died,  her  weeping  friends  con- 
soled their  hearts  by  viewing  and  displaying  the  coats 
and  garments  which  she  had  made  for  the  poor,  and 
by  recollecting  and  relating  how  full  of  good  works 
and  alms- deeds  she  had  been. 

The  contemplation  of  past  blessings  tends  to  re 
fresh  our  spirits  and  silence  our  complaints  unde: 
present  afflictions.  If  the  loss  of  a  friend  is  a  ca 
lamity,  the  enjoyment  of  that  friend  was  a  mercyj",' 
God  sets  prosperity  and  adversity  the  one  over 
against  the  other  in  his  dispensations  ;  and  so  should ' 
we  in  our  meditations.  Religion  teaches  us  to  ac- 
knowledge God  in  both.  The  unbelieving  sinner 
looks  only  to  the  event ;  the  believing  saint  looks  to 
Him  who  orders  the  event.  The  former  feels  his 
afilictions  and  forgets  his  mercies  ;  the  latter  views 
both  together,  andthus  enlivens  a  grateful  sense  of 
the  mercies  he  has  received,  and  soothes  the  anguish 
of -his  heart  under  the  afflictions  which  he  feels. 

If  our  frieiids  are  removed,  yet  the  benefits  which 
we  derived  from  our  connexion  \vith  them  may  still 
remain.  If  we  can  now  enjoy  them  no  longer,  yet 
it  is  a  great  mercy  that  we  have  enjoyed  them. 
Their  example  and  conversation  have  aided  us  i» ; 


\9> 


fVords  qf  Comfort  to  the  Jfflicted.       305 

the  practice  of  religion  ;  their  advice  has  guided  us 
in  the  path  of  wisdom  ;  their  prudence  and  industry 
have  assisted  us  it  the  education  and  support  of  a 
family  ;  their  prayers  have  brought  down  from 
heaven,  blessings  on  us  and  our  houses,  and  these 
blessings  still  abide.  Perhaps,  by  their  means,  we 
not  only  enjoy  many  outward  accommodations,  but  ^ 
possess  better  hearts^  and  see  our  families  more  vir- 
tuous and  happy.  There  is  an  anguish  in  parting 
with  useful  friends  ;  but  a  pleasure  in  reflecting,  that 
they  have  been  useful.  If  the  recollection  of  their 
good  works  awakens  our  sorrow,  yet  it  is  a  pleasing 
kind  of  sorrow — a  sorrow  which  brings  consolation 
with  it — a  sorrow  which  we  love  to  indulge.  We 
wish  to  enjoy  them  still  ;  but  we  cannot  say,  that 
their  life,  short  as  it  is,  has  not  contributed  to  our 
happiness,  and  been  a  blessing  on  the  whole.  The 
greater  the  loss  we  sustain  in  their  death,  the  richer 
we  must  esteem  the  happiness  we  enjoj^ed  in  their 
life.  Our  very  tears  remind  us  of  our  obligations  to 
gratitude. 

2.  Religion  leads  us  to  view  the  death  of  our  pi- 
ous friends  as  their  passage  to  a  better  ivorldt 

The  uninstructed  heathen,  and  the  perverse  un- 
believer, extend  their  views  no  farther  than  to  the 
grave.  The  former  cannotj  and  the  latter  will  not, 
look  into  futurity.  It  is  the  gospel  which  has 
brought  life  and  immortality  to  light ;  and  it  is  the 
believer  of  this  gospel,  who  looks  not  at  things  seen, 
but  at  things  unseen.  The  apostle  speaks  of  some, 
who  sorrow  without  hope.  These  are  they  who 
know  not,  or  believe  not,  the  gospel  of  Christ. 
They  leave  their  friends  in  the  dust  without  the  be- 
lief that  their  souls  now  live,  and  without  tlie  hope 
that  their  bodies  will  live  hereafter.  They  contem- 
plate these  objects  of  their  affection  as  forever  blot* 
ted  out  of  existence. 


306       Words  ^of  Comfort  to  the  Afflicted, 

The  believing  cluistian  has  brig-hter  views.     He 
sorrovvsa^ot  as  those   who  have  no  hope.     While  he 
soiyows-  ini  )iis  ^\\\\  loss,  he  rejoices  in  the  persua- 
sion, that  his  friends  have  found  infinite  gain.  Their 
bodies,  indeedi  are  thrown  aside  ;  hut  their  spirits, 
he  triists,'  btill  live,  and  mingle  now  with  angels  and 
thespirits  of  just  men  made  perfect.     That   which 
died  way  onl>  the  inferior  part ;  that  which  was  de- 
posited; in  dust,  was  dust  before,  and  it  lias  now  re- 
turned. tO' its;  kindred  earth.     The  rational  and  in- 
tellectual pitrt — that  which   was  chiePxy   valuable — 
lives  in  higher  perfection  and  in  a  happier  condition 
than  .ever.     It  is  absent  from  the  body,  and  present 
with  the  Lord.     What  renders  our  friends  amiable 
is  not  the  form  and  comeliness  of  the  body,   but  the 
capacities  and  virtues  of  the  mind.     And  these  will 
be  enlarged  and  improved  in  their  new  state.     Our 
pious  (friends  then  are  not  lost.     They  are  gone  from 
iiSyibufc  they  live  elsewhere.     They  are  nobler  and 
hoUer  beings,  than  they  were  when  we  knew  them  ; 
and  they  are  placed  in  a  more  eligible  and  happy 
condition,  'than  they  were  when  they  lived  with  us. 
They  are.  now  better  saints  ;    they  associate  with 
better:  Gompany  ;  they  are  employed  in  better  ser- 
vices; and  they  are  admitted  to  better  pleasures— 
than  while  they  dwelt  below.     Paul,  contemplating 
the  glory  of  heaven,  where  Jesus  reigns,  had  a  de- 
sire to  depart  and  be  with  him,  which  was  far  better 
than  to  abide  in  the  flesh.     If  it  was  better  for  Paul, 
it  is  better  for  other  christi  ms,  to  be  with  Christ,  than 
to  be  here.     The  body,  while  they  dwelt  in  it,  was, 
indeed,  un  i:istrument  of  many  delights  :  It  was  an 
occasion  too  of  many  pains  and  sorrows.     It  was  a 
seat  of  corruption,  and  an  inlet  to  temptation.    And 
they  lound  it  necessary  to  crucify  their  flesh   and 
mortily   their   members   on  the  earth.     But   now, 
having  put  off"  the  flesh,  they  have  ceased  from  sor- 
row and  from  sin.     They  are  no  more  depressed 


TFords  of  Comfort  to  the  JfflictecL       307 

under  a  weight  of  clay,  nor  distracted  with-  irreguir 
lar  passions,  nor  entangled  in  worldly  Cjares.  -^  They, 
are  enlarged  from  tneir  polluted  prison,  and  released 
from  their  tirt»sonie  load.  While  they  lived  in  this 
material,  sensible  world,  they  had  occasion. for:  the 
body  ;  now  they  caii  do  better  withouf  such  a  body, 
than  with  it.  The  oMier  world  is  so  differentfrom  ihisy 
that  they  must  there  have  a  different  kiud  of  bjdy^ 
when  they  have  any.  In  their  spiritual  state,  a  boely 
like  this  would  be  incompatible  witJi  the  busines;^ 
they  have  to  do,  and  the  happiness  they,  have  to.en«< 
joy.  A  better  body  will  be  given  them-  ati  the  re.! 
surrection.  Then  this  corruptible  will  put  on.incor-t 
ruption  ;  this  mortal  will  put  on  i m mortality  ;  this 
vile  body  will  be  fashioned  like  to  Christ's,  .glorious 
body.  They  have,  then,  been  great  gainers  by 
death.  They  will  be  greater  gaintrs  at  the  resur;- 
rection.  Christ  says  to  his  disciples,  afflicted,  at  the 
thought  of  his  leaving  them,  "  If  .ye,  lo.ved  me,  ye 
would  rejoice,  because  I  said,  /  gate  the  .Fatner,\^- 
If  we  believe  our  friends  have  diedin  the  Lord,. our 
love  to  them,  while  it  awakens  sensations  of  grief 
at  their  removal  from  us,  will  also'  produce  .sentir 
ments  of  joy  in  the  view  of  their  happy,,  condition 
in  the  presence  of  their  Lord.        ...     ,     .  .    [ 

3.  The  good  christian  comforts  himself,  in. the 
death  of  his  pious  friends,  from  the  consideration^ 
that-/!<?  is  going  to  the  place  where  .the i/  are ;  tthat 
though  they  will  not  return  to  him^ .  yet .  he.  shall .  go 
to  them  ;  that  they  have  departed. from-  hini  only;  for 
a  season,  that  he  may  receive  them- again  forever. ... 

Our  present  connexion  with  friends , is. short. .  ,We 
are  mortal  as  well  as  they.  If  they  live  longer,, stiU 
they  must  die,  and  so  must  we.  If  we  wou/d  enijoy 
permanent  friendships,  we  must  go.to  heaye;ii,fQi: 
them.  There  is  no  passage  thither  but  through  tlie 
valley  of  death.  We  lament  that  mOui:  friends  ;goi 
before  us,  and  leave  us  solitary  and. desolate,..  ,Bufc 


308       Jfords  of  Comfort  to  the  Afflicted, 

if  we  go  before  them,  they  will  be  left  in  the  same 
solitude  and  grief  which  we  feel. 

When  those  dear  connexions,  on  which  the  joys 
of  life  depend,  are  broken,  our  interest  in  the  world 
is  diminished,  and  our  attachment  to  it  should  be 
weakened.  Our  fondness  for  a  particular  country, 
town  or  vicinity  depends  more  on  the  friends  which 
we  have  there,  than  it  does  on  the  soil  or  produce. 
The  removal  of  a  few  companions  to  some  other 
place  lessens  our  regard  to  the  place  where  we  have 
lived,  and  excites  an  inclination  to  follow  them.  If 
some  of  our  intimate  friends  have  removed  to 
heaven,  this  world  is  less  valuable  to  us  than  it  was 
before,  and  we  should  direct  our  thoughts  to  that 
better  world,  whither  they  are  gone.  The  way 
thither  is  as  open  to  us,  as  it  was  to  them  ;  and  the 
wav  we  know.  Let  us  follow  them  who  through 
faith  and  patience  inherit  the  promises.  If  this 
■world  was  more  desirable  to  us,  while  they  were  in 
it,  heaven  will  be  rendered  more  pleasant  to  us  by 
liding  them  there. 

Those  affections  which  are  merely  natural,  and 
which  spring  wholly  from  natural  relations,  are  con-, 
fined  to  this  life.  They  will  not  exist  in  heaven, 
because  these  natural  relations  will  not  exist  there. 
But  those  pure  and  refined  afiections,  which  arise 
from  grace  and  holiness  in  the  heart,  will  continue 
in  heaven  ;  for  charity  there  will  never  fail.  If  saints 
in  the  present  world  love  one  another  on  account  of 
their  similarity  in  spiritual  tempers  and  virtuous 
manners,  surely  they  will  love  one  another  more  in 
heaven,  where  these  tempers  and  manners  will  be 
improved,  refined  and  exalted  j  and  all  corruption 
and  irregularity,  every  thing  that  is  disgustful  to  a 
holy  mind,  will  be  removed.  In  our  best  friends 
we  now  see  some  imperfections;  but  still  we  love  y 
their  virtues,  and  esteeni  their  characters.  How 
vill  our  love  to  them  be  increased,  when  we  find 


fFcrds  of  Comfort  to  the  AffiieteiL        309 

them  such  as  we  xvished  them  to  be,  and  when  we 
become  swch  as  we  aspired  to  be.  How  will  holy 
and  benevolent  minds  mingle,  unite  and  transfuse 
themselves  into  one  another,  when  envy,  jealousy, 
anger,  distrust,  and  all  untoward  passions  are  extin- 
guished, and  when  (goodness,  compb.cence  and 
every  holy  temper  are  wrought  up  to  their  just  per- 
fection. 

While  all  holy  minds  love  and  embrace  one  ano- 
ther in  heaven,  there  is  reason  to  believe,  those  pious 
friends,  who  were  united  in  pure  affection  on  earth, 
who  took  sweet  counsel  together  in  their  religious 
concerns,  and  who  by  mutual  conversation,  recipro- 
cal example  and  social  prayer,  assisted  one  another 
in  their  spiritual  improvements  and  heavenly  hopes, 
will  there  meet  in  sentiments  of  peculiar  congratula- 
tion, and  will  feel,  in  each  others  company,  the  warm 
return  of  former  holy  endearment.  There  is  some- 
thing in  scripture,  which  favours  this  pleasing  idea. 
To  those  who  had  been  converted  to,  and  edified  in 
the  christian  faith  by  Paul's  ministry,  the  apostle 
says,  "  What  is  our  hope,  or  joy,  or  crown  of  rejoic- 
ing ?  Are  not  even  ye  in  the  presence  of  our  Lord 
Jesus  Christ  at  his  coming  ?  For  ye  are  our  glory 
and  our  joy." — "We  look  for  the  Saviour  from 
heaven  ;  therefore,  my  brethren,  dearly  beloved  and 
longed  for,  my  joy,  my  crown,  stand  fast  in  the 
Lord." — *'  Work  out  your  salvation — shine  as 
lights  in  the  world — hold  forth  the  word  of  life,  that 
I  may  rejoice  in  the  day  of  Christ  with  you  all,  and 
that  ye  also  may  rejoice  with  me."  Paul  expected, 
that  his  happiness  and  joy  would  be  exalted  by  meet- 
ing those  in  heaven,  among  whom  his  ministry  on 
earth  had  been  employed  with  success  ;  and  that 
their  felicity  would  also  be  enlivened  in  meeting 
him,  whose  friendly  and  faithful  labours  had  brought 
Ihcm  thither.  For  the  same  reason,  religious  friend- 
ship among  christian  brethren,  begun  on  earth,  may 


310        TFords  of  Comfort  to  the  Jffl'icted, 

be  renewed  and  continued  in  heaven.  As  they  are 
to  live  together  in  the  presence  of  Christ,  so  they 
shouid  comfort  themselves  together  now,  and  edify 
one  another.  Pure  christian  love — holy  spiritual 
friendi)hip  will  pass  from  earth  to  heaven,  and  be- 
come more  pure,  more  spiritual  there. 

If  our  pious  friends  have  left  us  for  heaven,  their 
absence  f;-om  us,  though  grievous  for  the  present, 
will  be  bat  temporary.  They  cannot  come  back,  to 
us,  but  we  may  go  forward  to  them.  Let  us  be  fol- 
lowers of  them,  as  they  were  of  Christ ;  and  we 
shall  soon  be  with  them  where  they  are,  and  rejoice 
with  them  as  they  rejoice,  in  the  presence  of  our 
common  redeemer.  In  heaven  we  shall  meet,  not 
as  occasional  visitants,  but  as  settled  inhabitants— 
not  as  mortals  soon  to  part,  but  as  irnmo/tuls  to 
dwell  together  forever.  The  pleasure  of  earthly 
fiiendship  is  allayed  by  the  anticipation  of  the  pain- 
ful hour  of  dissolution  :  The  joy  of  heavenly  friend- 
ship will  be  perfected  by  the  assurance  that  it  will 
never  be  broken. 

4.  The  christian  has  the  greatest  comfort  In  the 
death  of  his  godly  friends,  when  he  finds  this  operat- 
ing to  the  promotion  of  religion  in  his  own  heart. 

All  God's  providences  toward  us  are  full  of  in- 
struction ;  but  none  seal  instruction  more  deeply  on 
our  hearts,  than  those  which  remove  from  our  em- 
braces the  friends  whom  we  trusted  and  loved. 

The  death  of  these  teaches  us  the  vanity  and  emp- 
tiness of  die  world,  and  calls  our  hearts  from  it. 
What  a  melancholy  vacancy  we  iind  in  every  place 
which  they  used  to  fill  ?  What  a  gloom  is  spread 
over  every  object  which  brings  tliem  to  our  mind  ? 
The  death  of  a  single  saint  makes  a  dismal  void. — 
What  a  miserable  place  the  world  would  be,  if  all 
good  men  were  gone  from  it !  who  could  endure  to 
live  in  it  ?  It  would  be  intolerable  to  the  wicked 
themselves.    The  saints  are  the  salt  of  the  earth — 


JVords  of  Comfort  to  the  Afflicted        311 

the  lights  of  the  world.  If  they  were  taken  away, 
and  none  brought  forw^ird  to  succeed  them,  corrup- 
tion and  darkness  would  ensue.  By  the  loss  of  a  pi- 
ous friend,  we  learn  the  worth  and  importance  of  the 
godly.  Their  prayers,  instructions,  conversation 
and  example  are  the  means  of  keeping  religion  alive 
and  conveying  it  to  future  generations — of  prevent- 
ing divine  judgments  and  of  saving  mankind  Irom 
speedy  ruin. 

I  The  death  of  a  pious  friend  teaches  us  to  place 
our  confidence  more  immediately  in  God.  It  im- 
presses on  the  heart  this  solemn  admonition — 
I  *'  Trust  not  in  man  whose  breath  is  in  his  nostrils, 
for  wherein  is  he  to  be  accounted  of?  but  trust  in 
the  Lord  forever,  for  with  him  is  everlasting 
strength."  While  our  friends  are  with  us,  we  usu- 
{ally  place  an  undue  dependence  upon  them.  This 
earthly  confidence  weakens  our  faith  in  God.  When 
they  are  removed,  we  learn,  that  all  confidence  is 
vain    but  that  which  rests  on  an  immutable  object. 

Such  trials  give  us  an  opportunity  to  know  our- 
selves. When  the  blessings  which  God  has  lent 
us  are  recalled,  we  are  to  examine,  whether  we  love 
him  more  than  these — whether  our  wills  are  gov- 
erned  by  his — whether  we  desire  heaven  more  than 
the  world — whether,  as  earthly  comforts  flee  away, 
we  experience  more  comfort  in  religion  ?  Happy, 
if  the  examination  terminates  in  our  favour. 

When  friends  leave  us,  we  are  called  to  look  back 
on  the  time  past — to  review  our  lives — to  enquire 
why  God  contends  with  us — to  recollect  the  coun- 
sels and  examples  of  our  departed  companions,  and 
our  behaviour  towards  them  while  they  were  with 
us.  Thus  their  death  gives  new  force  to  advice 
which  had  almost  lost  its  influence  ;  awakens  re- 
pentance for  many  failings,  which  were  nearly  for- 
Igotten  ;  and  excites  our  attention  to  some  social 
duties,  which  had  been  too  much  ncsflected. 


312        TJ^ords  of  Comjort  to  the  Afflicted, 

A  death  in  our  family,  especially  the  death  of  a 
near  relative,  or  chribtian  companion,  calls  our 
thoughts  to  the  grave  and  to  another  world  ;  makes 
our  own  death  seem  more  near  and  real,  and  its 
consequences  more  solemn  and  important ;  and  ad- 
monishes us  to  examine  our  state,  put  our  houses 
and  our  hearts  in  order,  and  hasten  our  preparatioa 
for  our  own  great  change. 

The  sickness  and  death  of  a  frood  christian  ma}'" 
often  teach*  us,  how  to  bear  distress — how  to  be 
strong  ill  weakness — how  to  meet  the  King  of  Ter- 
rors,  and  how  to  conquer  him.  An  example  of 
patience,  hope  and  courage  comes  with  great  ad- 
vantage from  the  christian's  death  bed  ;  and  espe- 
cially from  the  death  bed  of  a  christian  companion. 
From  this  we  learn — we  see  what  principles  support 
the  hope,  animate  the  courage,  and  strengthen  th? 
patience  of  the  saint  in  the  endurance  of  afflictioi! 
and  in  the  view  of  eternity.  We  learn  the  import- 
ance of  religion,  the  Vvdsdom  of  living  in  the  spirit 
and  power  of  it.  O,  who,  when  he  sees  a  chris. 
tian's  peaceful  end,  would  reckon  his  own  life  dear 
to  him,  that  so  he  may  finish  his  course  with  joy  ? 

Such  are  the  effects  which  the  death  of  a  friend 
ought  to  produce   in  us.      When   we  experience 
these  effects,  we  have  comfort  in  our  affliction,  be- 
cause we  find,  it  has  answered  its  purpose  ;  it  has 
done  us  good  ;  it  has  made  us  better.     Hence  we 
may  conclude,  it  was  sent  in  mercy,  and  the  grace 
of  God  has  accompanied  it.     We  have  now  fresh 
evidence,  that  we  are  children  of  God  and  heirs  of;' 
heaven.     We  may  now  apply  the  exhortation  which  ; 
speaks  to  children,  "  Despise  not  the  chastening  of; 
the  Lord,  nor  faint  when  ye  are  rebuked  of  him  ;  ■ 
for  wiiom  the   Lord  loveth,    he  chasteneth,    and 
scourgctli  every   son    whom   he  receiveth.      God 
dealeth  with  you  as  with  children — be  in  subjection 
to  him  and  live.     Your  affliction,  however  grievous 


JVords  of  Comfort  to  the  Afflicted,        313 

for  the  present,  will  hereafter  yield  to  you  the  peace- 
able fruits  of  righteousness." 

We  see  what  sources  of  comfort  the  gospel  opens 
to  the  afflicted,  and  particularly  to  those  who  mourn 
the  death  of  their  godly  friends.  But  let  all  remem- 
ber, that,  in  order  to  draw  refreshment  from  these 
sources,  they  must  repair  to  them  ;  not  stand  at  a 
distance — they  must  devote  themselves  to  God ; 
not  to  the  world.  They  who  would  appropriate  the 
promises,  and  secure  the  blessings  of  the  gospel, 
must  be  influenced  by  its  doctrines,  and  governed 
by  its  precepts.  To  be  prepared  for  affliction,  they 
must  embrace  and  cherish  religion  in  their  more 
prosperous  days.  She  never  has  promised  her 
consolations  in  trouble  to  those  who  spurn  her 
friendship,  till  trouble  comes. 

If  religion  is  necessary  to  our  comfort  in  the  death 
of  friends,  how  necessary  must  it  be  in  our  own. 
death  !  The  sorrow  of  afflictions  may  gradually  wear 
off ;  worldly  losses,  in  many  cases,  may  be  compen- 
sated by  new  blessings  similar  to  those  which  are 
gone  ;  gloomy  thoughts  may  be  diverted  by  com- 
pany and  amusement ;  the  death  of  a  friend  may 
soon  be  forgotten  in  the  business  and  bustle  of  the 
world.  But  what  shall  we  do,  when  death  comes 
to  us  ? — Now  every  expedient  for  comfort,  but  sin- 
cere religion,  utterly  fails.  We  cannot  be  willing 
to  leave  this  world  m  ithout  the  hope  of  a  better  ; 
there  is  no  solid  foundation  for  this  hope,  but  in  the 
promises  of  the  gospel ;  there  is  no  interest  in  these 
promises  but  by  repentance  of  sin  and  faith  in  the 
Saviour  ;  there  is  no  good  evidence  of  our  repent- 
ance and  faith,  but  a  life  unreservedly  devoted  to 
God. 

When  death  removes  our  friends,   let  us  call  up 

our  faith,  hope  and  patience — not  be  swallowed  up 

with  overmuch  sorrow,  but  comforted  in  the  thought, 

that  they  have  emigrated  before  us  to  a  better  world, 

Qq  ' 


S14        IFords  of  Comfort  to  the  Affikted. 

where  we  so^on  may  meet  them  again,  and  find  them 
more  lovely  and  more  happy,  than  ever  we  saw  them 
before. 

We  love  our  friends  ;  we  would  not  put  them  to 
pain  by  unkind  usage,  nor  wound  their  feelings  by 
harsh  wofds.  If  we  have  grieved  them  in  our  haste 
by  an  unguarded  expression,  or  an  inadvertant  action, 
we  are  grieved  for  them,  and  we  wish  to  recall  our 
unhappy  mistake.  Let  us  not  then  live  in  such  a 
manner,  that  our  death  will  leave  them  to  sorrow 
without  hope,  and  to  mourn  without  comfort ;  rath- 
er, let  us  not  live  in  such  a  manner  as  to  be  hopeless 
and  comfortless  ourselves. 

These  niortal  connexions  will  soon  be  dissolved. 
When  our  hearts  are  saddened  in  the  forethought 
of  that  hour  which  will  separate  us  from  our  dearest 
companions,  it  is  happy,  if  we  can  refresh  our  spirits 
by  the  anticij)ation  of  a  joyful  meeting  in  the  pre- 
sence of  our  Lord. 

The  doctrine  of  Christ's  second  coming,  and  of  a 
future  life,  should  be  a  subject  of  contemplation, 
that  we  may  comfort  ourselves,  and  of  conversation, 
that  we  may  comfort  one  another  in  the  troubles  of 
this  mortal  state. 

To  this  fountain  of  comfort,  the  solitary  mourner, 
now  present,  will  repair  ;  for  here  only  can  he  find 
refreshment  adequate  to  the  anguish  of  his  heart. 

Your  affliction,  sir,  is  great  in  its  kind,  and  attend- 
ed with  circumstances  which  give  it  a  peculiar 
pungency.  No  earthly  connexion  is  so  intimate,  as 
this  which  is  now  broken.  It  was  strengthened  by 
its  early  existence  and  by  reciprocal  attention  ;  en- 
deared by  the  virtues  which  you  saw  in  your  com- 
p..nion  ;  and  cemented  by  the  pledges  of  your  mu- 
tual affection.  Ycu  have  doubtless  felt  afflictions 
before.  But  they  were  not  like  this.  In  your  form- 
er cares  and  sorrows,  you  had  one  to  share  diem 
with  you  J  but  you  find  none  to  divide  your  present 


Words  of  Comfort  to  the  Afflicted.        315 

burden  and  take  an  equal  portion.  While  you  feel 
for  yourself,  you  feel  also  for  your  children,  who, 
being  young  and  tender,  still  needed  the  mother's 
soft  and  gentle  hand  to  lead  them  along,  and  rear 
them  to  virtue  and  glory.  Ah!  dear  children  ; — 
they  will  weep  with  you  ;  but  they  cannot,  like  you, 
realize  their  loss.  While,  w;th  anxious  fear  and 
trembling  hope,  you  was  pursuing  the  last  means  to 
restore  her  declining  health,  she  failed — she  sunk 
and  expired  in  your  arms,  at  a  distance  from  her 
home,  from  every  other  relative,  and  from  her  affec- 
tionate neighbours — among  strangers  to  her — ^but 
not  strangers  to  kindness  and  sympathy.  They  feel 
for  you  and  would  soothe  your  anguish.  But,  we 
know,  that  to  have  been  in  your  own  mansion,  sur- 
rounded with  intimate  friends,  at  such  an  hour  as 
this,  would  have  yielded  you  a  solace,  which  you 
cannot  find  here.  We  feel — perhaps  in  a  slight  de- 
gree— but  we  feel  the  sad  tale  you  have  to  relate, 
when  your  children  shall  meet  your  return,  and  with 
disappointment  in  their  faces,  shall  ask — where  s1t£ 
is  ? — We  anticipate  your  gloomy  entrance  into  your 
dwelling,  where  she,  whose  smiles  were  wont  to  sa- 
lute you,  will  be  found  no  more.  We  sympathize 
in  your  redoubled  cares  for  your  beloved  offspring, 
who  are  now  to  be  cast  on  you  alone,  without  a  part- 
ner to  assist  you. 

We  wish  you  every  consolation  that  religion  can 
give.  From  this  source  only  can  you  derive  conso- 
lation adequate  to  your  grief.  You  will  repair  to 
the  God  of  grace,  commune  daily  with  him,  and 
spread  your  sorrows  before  him.  You  will  from 
him  seek  support  under  your  burdens,  and  direction 
in  your  perplexities.  To  him  you  will  resign  your- 
self, and  to  him  you  will  commit  your  children.  In 
the  midst  of  your  sorrows,  you  will  reflect  with  gra- 
titude on  the  blessings  which  you  have  enjoyed  in 
your  connexion  with  this  friend,  and  which  still 


316       JFcrds  of  Comfort  to  the  Jfflicted. 

may  in  some  degree  remain,  though  she  is  gone. 
You  will  assuage  your  grief  in  the  contemplation  of 
the  exampiary  virtue  with  which  she  acted,  and  the 
hunilJe  hope  with  which  she  closed  this  mortal 
scene.  Viewing  her  in  the  world  of  glory,  you  will 
feel  an  increasing  desire  to  be  there,  and  will  care- 
fully tread  the  path  which  leads  up  thither.  You 
will  now  see  more  of  the  vanity  of  this  world,  and 
more  and  more  detach  your  affections  from  it.  Yoti 
will  place  your  regard  more  entirely  on  the  glorious 
and  all-sufficient  God,  whose  perfect  character  you 
cannot  love  to  excess,  and  whose  immutable  good- 
ness will  never  disappoint  your  humble  trust.  You 
will  see  more  of  the  value,  as  you  experience  more 
of  the  power  of  rehgion  ;  and  you  will  embrace  it 
with  stronger  affection,  and  cleave  to  it  with  warm- 
er zeal.  You  will  meditate  more  feelingly  on  thfi 
death  and  resurrection  of  Christ — on  his  compassion 
for  the  afflicted — on  his  intercession  for  believers, 
and  on  his  coming  to  raise  the  dead  and  exalt  hi^ 
saints.  You  will  lead  and  encourage  your  childret^ 
in  the  path  of  piety,  and  direct  their  views  to  that 
world,  whither  He  who  redeemed  them  is  ascended, 
and  whither  she  who  bare  them,  we  trust,  has  fol- 
lowed him.  You  will  discharge,  in  her  place,  those 
parental  offices,  which  she  would  have  discharged, 
had  her  life  beten  prolonged,  and  which  she  would 
urge  on  you,  were  she  allowed  to  speak.  You  will 
walk  with  God  in  all  the  duties  of  religion,  as  she 
would  advise,  were  she  now  permitted  to  drop  21, 
•word  from  the  skies.  Thus  will  your  tribulatiori 
work  patience,  and  patience  experience,  and  expe- 
rience hope,  and  your  hope  will  not  make  you 
ashamed. 


SERMON  XVII. 


>®4t»®<: 


JVaiting  on  God  for  Rain, 


JEREMIAH  xiv.  22. 

Arethere  any  amongthevanities  of  the  Gentiles,  that  can  causr, 
rain  ?  Or  can  the  heavens  give  showers  ?  Art  not  thou  He, 
0  Lord  our  God?  Therefore  we  will  wait  on  thee  ;  for 
thou  hast  made  all  these  things, 

jl  his  chapter  is  called  "  the  word  of  the 
Lord,  which  came  to  Jeremiah  concerning  the 
dearth,''^  or  concerning  the  drought,  as  the  seventy- 
Greek  interpreters  render  the  word.  This  drought, 
and  the  distresses  which  ensued,  the  prophet  thusi 
describes ;  "  Judah  mourneth,  and  the  cities  thereof 
languish  ;  the  people  are  black  with  famine  ;  they 
cast  themselves  on  the  ground,  and  their  cry  is  gone 
up  to  heaven.  Their  nobles  have  sent  their  litde 
ones  to  the  waters  ;  they  came  to  the  pits  and  found 
no  water ;  they  returned  with  their  vessels  empty. 
They  were  ashamed  and  confounded  ;  they  covered 
their  heads,  because  the  ground  is  chapt,  for  there 
is  no  rain  on  the  earth.  The  plowmen  were  asham- 
ed and  covered  their  heads.     The  hind  also  calved 


318  TFaitin^  on  God  for  Rain, 

in  the  field,  and  forsook  her  young,  because  there 
was  no  grass  ;  and  the  wild  asses  stood  in  the  high 
places  ;  ihey  snuffed  up  the  wind  Hke  dragons  ;  their 
eyes  also  failed  because  there  was  no  grass." 

The  distresses  of  the  famine  were  increased  by 
the  terrors  of  the  sword  ;  for  it  was  a  time  of  war  ; 
the  country  was  invaded  and  Jerusalem  besieged  by 
the  Assyrian  army.  Hence  the  prophet  says  "  If  I 
go  into  the  field,  then  behold  the  slain  with  the" 
sword  ;-  and  if  I  go  into  tlie  city,  then  behold  them 
who  are  sick  with  famine." 

This  dreadful  and  complicated  calamity  was  the 
occasion  of  that  h'lmble  and  fervent  prayer,  which 
the  prophet  makes  in  the  latter  part  of  the  chapter, 
*'  Hast  thou  utterly  rejected  Judah  ?  Hath  thy  soul 
loathed  Zion  ?  Why  hast  thou  smitten  us,  and  there 
is  no  heahng  ?  We  looked  for  peace,  and  there  is 
no  good  ;  for  a  time  of  health,  and  behold  trouble. 
We  acknowledge,  O  God,  our  wickedness  and  the 
iniquities  of  our  fathers  ;  for  we  have  sinned  against/ 
thee.  Do  not  abhor  us  for  thy  name's  sake.  Re-^ 
member  ;  break  not  thy  covenant  with  us." 

Why  he  thus  applies  to  God  for  relief,  he  in  the 
text  assigns  two  reasons  ;  one  is  that  relief  could 
come  from  no  other  source  ;  the  other  is  that  God 
could  easily  grant  it.  "  Are  there  any  among  the 
vanities  of  the  gentiles,  that  can  cause  rain  ?  or  can 
the  heavens  give  showers  ?  Art  not  thou  He,  O 
Lord  God  ?  Therefore  we  wait  on  thee,  for  thou 
hast  made  all  these  things." 

The  words  of  our  text  present  us  with  these  two 
observations.  That  God  is  the  only  author  of  rain  ; 
and  that  for  this  blessing  we  must  wait  on  him. 

That  the  agency  of  God  is  the  cause  of  rain  the 
prophet  proves  by  two  arguments.  First,  the  insuf- 
ficiency of  all  other  supposed  causes  ;  and  secondly, 
the  sufficiency  of  God's  power  manifested  in  the 
creation  of  all  things. 


Waiting  on  God  for  Ram,  319 

1.    The   insufficiency  of  all  other  causes. 

The  pretended  divinities  of  the  heathens  were 
insufficient  to  cause  rain. 

The  objects  to  which  the  heathens  paid  their  de- 
votions, and  which  they  regarded  as  the  authors  of 
all  good,  the  prophet  calls  vanities^  to  express  their 
utter  inability  to  perform  any  of  those  things,  which 
were  ascribed  to  them. 

The  worshipping  of  stocks  and  stones,  and  ima- 
ges graven  by  art  and  man's  device,  indicates  a  de- 
gree of  ignorance  and  stupidity,  into  which  we 
never  should  have  supposed  men  capable  of  falling, 
had  there  not  been  undeniable  proofs  of  its  reality. 
The  ridiculous  folly  of  this  species  of  idolatry  the 
prophet  exposes  with  all  the  force  of  sacred  satire  ; 
for  it  is  too  palpably  absurd  to  deserve  a  grave  and 
sober  confutation.  '*  The  customs  of  the  people 
are  vain ;  for  one  cutteth  a  tree  out  of  the  forest 
with  the  axe.  They  deck  it  with  silver  and  with 
gold  ;  they  fasten  it  with  nails  and  with  hammers, 
that  it  move  not.  They  are  upright  as  the  palm 
tree,  but  speak  not.  They  must  needs  be  borne, 
because  they  cannot  go.  Be  not  afraid  of  them,  for 
they  cannot  do  evil ;  neither  is  it  in  them  to  do 
good.  The  people  are  altogether  brutish.  The 
stock  is  a  doctrine  of  vanities.  The  gods  which 
have  not  made  the  earth  and  the  heavens,  even  they 
shall  perish  from  the  earth,  and  from  under  these 
heavens." 

Nor  was  there  less  absurdity  in  paying  adoration 
to  particular  animals,  or  to  the  heavenly  bodies  ;  for 
though  these  are  not  the  works  of  men's  hands,  yet 
.they  are  in  themselves  as  remote  from  a  power  to 
bestow  blessings  on  men,  as  the  most  despicable 
piece  of  inanimate  matter. 

There  was,  however,  a  species  of  idolatry  prac- 
tised among  the  heathens,  a  little  more  refined, 
though  not  at  ail  more  pious  and  rational.     This  was 


S'20  /roiti/ig'  on  God  for  Rain, 

the  worship  of  demons,  or  of  the  souls  of  departed 
heroes.  These  were  the  Baalim,  so  often  mention- 
ed in  scripture  as  the  gods  of  the  heathens.  These, 
as  well  as  images  and  animals,  the  prophet  rejects, 
as  having  no  share  in  the  government  of  nature  ; 
for  he  says,  *'  There  are  not  ant  among  the  vani- 
ties of  the  gentiles,  that  can  cause  rain." 

It  appears,  indeed,  from  the  book  of  Job,  that 
satan,  when  God  gave  him  permission,  had  power 
to  disturb  the  atmosphere  and  raise  storms  ;  but  as 
he  is  only  a  creature,  all  his  power  must  be  depend- 
ent on  the  will,  and  subject  to  the  controul  of  the 
Creator.  And  from  the  wisdonY  and  goodness  of 
God  we  may  be  assured,  that  he  never  has,  and  nev- 
er will  put  into  the  hands  of  such  a  malevolent  spir- 
it so  important  a  branch  of  his  providence,  as  the 
government  of  the  seasons. 

That  created  spirits,  as  well  as  men,  may  be 
made  instruments  of  God's  providential  designs, 
and  may,  according  to  their  superior  capacities,  be 
employed  in  a  higher  sphere  than  mortals,  there  is 
no  reason  to  doubt.  But  to  suppose,  that  the  reg- 
ulation of  the  seasons,  or  the  management  of  any 
part  of  the  general  government  of  the  world,  is 
committed  to  their  hands,  and  left  to  their  direc- 
tion, without  the  superintendance  of  God's  wisdom, 
power  and  goodness,  is  to  suppose,  that  he  has 
quitted  his  throne,  and  laid  aside  his  sovereignty. 

That  evil  spirits,  as  well  as  good,  are  absolutely 
under  God's  controul,  we  are  abundantly  taught  in. 
scripture,  and  ^particularly  in  the  book  of  Job,  in 
which  we  find,  that  satan  could  do  nothing  to  af- 
flict that  good  man,  further  than  a  particular  per. 
mission  was  given  liim.     We  may,  therefore,  jusdy' 
wonder  at  the  easy  credulity  of  some  Christians  in' 
giving  credit  to  the  fabulous  and  romantic  stories, 
\vhich  thcv   hear,    concernins:  the  works  of   evil' 
spirits ;  such  as  their  granting  favorable  winds  to 


I 


flatting  on  God  for  Rain,  321 

seamen  on  certain  conditions  ;  and  their  watchin.c^ 
over  hidden  treasures  and  raising  storms  to  defend 
them.  If  such  relations  were  founded  in  facts,  they 
would  prove,  that  evil  spirits  have  the  government 
of  the  elements  in  their  hands.  The  prophet  ex- 
pressly teaches  us,  that  the  vanities  of  the  heathens 
cannot  give  rain,  and,  consequently,  that  they  can- 
not raise  winds  and  storms,  except  when  they  are 
specially  empowered  and  permitted  by  the  great 
author  and  governorof  nature.  On  the  same  ground 
We  must  reject  many  idle  reports  relating  to  astrolo- 
gy and  witchcraft ;  such  as  the  prediction  of  men's 
fortunes,  and  other  events,  which  have  no  connec- 
tion with  the  settled  course  of  nature,  but  depend 
on  human  liberty  and  the  superintending  providence 
of  God  ;  and  least  of  all  should  we  give  credence  to 
•such  strange  works,  as  not  only  surpass  created 
power,  but  are  impossible  in  their  nature.  By  this 
superstitious  credulity  we  make  too  near  approaches 
to  the  most  impious  part  of  pagan  idolatry,  and  give 
an  honor  to  evil  spirits  which  they  do  not  deserve. 

As  the  vanities  of  the  Gentiles  cannot  cause  rain, 
so  "  neither  can  the  heavens  give  showers."  The 
prophet  here  teaches  us,  that  showers  depend  not 
merely  on  naturat  causes,  but  primarily  on  a  divine 
agency. 

That  natural  causes  have  an  operation  in  the  pro- 
duction of  droughts,  rains,  and  changes  of  weather, 
there  is  no  doubt.  But  these  causes  cannot  pos- 
sess an  independent  power  to  produce  the  effects. 

The  same  divine  hand  which  gave  them  existence, 
gives  them  their  efficacy.  Nature  is  not  an  inde- 
pendent agent :  It  is  only  the  manner  in  which  God 
governs  the  world.  Fire,  air,  water,  and  other  sub- 
stances have  their  distinct  qualities ;  but  it  is  the 
great  author  and  creator  of  these  substances,  which 
impresses  these  qualities  upon  them.  God  warms 
us  with  his  fires,  enlivens  the  earth  with  his  sun, 
R  r 


S22  JVaiting  on  God  for  Bain. 

moistens  it  with  his  rains,   moves  the  atmosphere 
with  his  winds  and  purges  it  with  nis  l^ghtnidi^s. 

The  virtues  of  all  natural  causes  are  as  much  the 
work,  of  God,  as  the  causes  themselves.  They  have 
no  more  power  to  put  themselves  i  '  motion,  than 
to  originate  their  own  existence.  When  and  where 
the  winds  shall  blow,  the  rains  shall  fall,  the  light- 
nings shall  blaze  and  the  thunders  roar,  and  in  what 
measure  these  and  other  natural  causes  shall  operate, 
God  only  can  direct.  Hear  the  Almit,hty's  chal- 
lenge to  Job  ;  "  Knowest  thou  the  ordinances  of 
heaven  ?  Hast  thou  set  the  dominion  thereof  in  the 
earth?  Canst  thou  lift  up  thy  voice  in  the  clouds, 
that  abundance  of  waters  may  cover  thee  ?  Canst 
thou  send  lightnings,  that  they  may  go,  and  say 
unto  thee.  Here  we  are  ?"  These  are  all  under 
God's  command.  "  Fire  and  hail,  snow  and  vapour 
and  stormy  winds  fulfil  his  word."  "  Out  of  the 
south  cometh  the  whirlwind,  and  cold  out  of  the 
north.  By  the  breath  of  God  frost  is  given,  and  the 
breadth  of  the  waters  is  straitened.  By  watering  he 
wearieth  his  thick  cloud ;  he  scattereth  his  bright 
cloud.  And  it  is  turned  about  by  his  counsels,  that 
they  may  do  whatsoever  he  commandeth  them  upon 
the  face  of  the  world.  He  causeth  it  to  come,  whether 
for  correction,  or  for  his  land,  or  for  mercy.  Heark- 
en unto  this  ;  stand  still,  and  consider  the  wond- 
rous works  of  God." 

Rain  is  so  common  and  familiar  a  phenomenon, 
that  we  see  it  with  little  attention,  and  receive  it  with 
little  gratitude ;  but  when  we  contemplate  it  serious- 
ly, we  cannot  but  be  filled  with  wonder. 

Who  invented  this  expedient  for  watering  the 
earth  ?  Could  it  have  er.turta  into  the  human  mind  : 
or  into  any  created  mind  ?  Had  the  expedient  been 
suggested,  who  would  have  thought  it  practicable  ? 
By  what  power  in  nature  are  the  waters  detached 
from  seas,  iukes,  fountains  and  rivers  ?  How    are 


TFaiting  on  God  /or  Rain.  523 

they  raised  into  the  air,  and  there  suspended  and 
condensed  ?  How  are  they  watted  from  the  places 
of"  their  exhalation,  and  spreiid  over  vast  tracts  of 
territory  ?  What  prevents  their  immediate  descent 
in  the  spot  from  whence  they  arose  ?  How  are  they 
sifted  down  in  small  drops  to  refresh  the  fields  ? 
W  hy  fall  they  not  in  cataracts  to  deluge  the  ground  ? 
When  a  drought  has  continued  in  one  place,  until 
tlie  moisture  is  exhaled,  why  does  it  not  continue 
still  ?  Rains  must  be  brought  hither  by  the  winds. 
But  when  the  winds  have  run  long  in  a  particular 
current,  what  natural  cause  can  divert  them  into  a 
new  current,  that  they  should  bring  to  the  parched 
soil  supplies  of  water  from  distant  regions  ?  Who 
provided  the  vegetables  with  orifices  to  receive,  and 
with  tubes  to  convey  the  waters  into  all  their  parts? 
Who  bade  the  leaves  expand  to  catch  the  refreshing 
dews  and  showers  ?  By  what  contrivance  do  the 
waters,  imbibed  by  the  roots,  mount  upwards  and 
spread  themselves  through  all  the  branches  ?  Are 
these  the  operations  of  blind  chance — the  works  of 
mere  mechanism  ?  No  ;  they  plainly  indicate  the 
hand  of  an  intelligent  Being. 

As  the  agency  of  God  in  causing  rain  is  manifest 
from  the  insufficiency  of  all  other  causes  ;  so, 

2d.  It  is  summarily  deducible  from  this  single 
consideration,  and  self-evident  truth,  that  he  is  the 
creator  of  all  things.  "  Art  not  thou  He,  O  Lord 
God,  for  thou  hast  made  all  these  things." 

The  world  bears  plain  marks  of  a  temporary  ex- 
istence. Every  thing  relating  to  it  shows,  that  it  is 
not  eternal.  If  it  ever  had  a  beginning,  there  must 
be  a  creator.  And  this  creator  must  be  an  eternal, 
self-existent,  all-perfect  being.  "  The  invisible 
things  of  God  from  the  creation  of  the  world  are 
clearly  seen,  being  understood  \)\  the  things  which 
are  made,  even  his  eternal  power  and  Godhead."  If 
God  made  the  world,  he  made  all  things  which  be- 


524  JFaiting  on  God  for  Rain, 

long  to  it.  We  can  no  more  conceive,  that  any  one 
thing,  than  that  every  thing,  should  exist  independ- 
ently of  God.  If  God  created  all  things,  then  he 
gave  them  their  qualities,  disposed  them  to  their 
places,  and  impressed  on  them  their  motions.  If  he 
made  the  world,  he  governs  it ;  and  if  he  governs 
the  world  in  general,  he  inspects  every  part  of  it, 
and  superintends  and  directs  every  event  which 
takes  place,  so  that  not  a  shower  falls  to  the  ground 
wiiliout  him.  *'  He  has  not  left  himself  without 
witness,  in  that  he  docs  good,  gives  rain  and  fruit- 
ful seasons,  and  fills  our  hearts  with  food  and  glad- 
ness." 

If  rain  is  one  of  those  good  gifts,  which  come  down 
from  God ;  then,  as  the  prophet  teaches  us, 

II.  We  must  wait  on  Inm  to  obtain  it.  "  We 
will  wait  on  thee,  for  thou  hast' made  all  these 
things." 

Waiting  on  God  implies  trust  in  him.  If  in  any 
cases  we  are  to  trust  in  God,  it  must  be  especially 
in  those  cases,  in  which  we  can  do  nothing  ourselves. 
For  the  accomplishment  of  some  of  our  designs, 
there  are  means  which  God  has  put  into  our  hands, 
and  which,  according  to  his  constitution,  have  a 
tendency  to  effect  the  designs  in  view.  Here  we  are 
to  apply  the  means,  trusting  in  God  for  their  suc- 
cess. But  for  obtaining  the  showers  of  heaven, 
there  are  no  natural  means  in  our  power.  The  caus- 
es of  rain  are  absolutely  beyond  our  reach.  We 
must  therefore,  for  this  important  blessing,  trust 
wholly  in  that  Being,  who  made  the  world,  com- 
mands the  elements,  and  directs  all  the  motions  of 
nature. 

We  must  wait  on  God  with  prayer.  For  nothing 
is  more  obviously  reasonable,  than  that  impotent  and 
dependent  mortals,  in  all  their  wants,  should  make 
known  their  requests  to  Him,  who  is  infinite  in  wis- 
dom, power  and  goodness. 


Waiting  on  God  for  Rain,  325 

But  if  God  is  good,  of  what  use  is  prayer?  It  is 
useful  as  a  meau  to  prepare  us  for  the  reception  of 
needed  favors.  It  makes  no  change  in  God  ;  but 
it  may  make  a  chani^e  in  us.  Prayer  is  the  desire 
of  the  heart  directed  to  God.  And  if  it  is  reasona- 
ble, that  we  should  desire  the  things  which  we  need, 
and  that  we  should  direct  our  desires  to  Him  on 
whom  we  depend,  then  it  is  reasonable,  that  we 
should  pray.  God  has  commanded  us  to  pray  al- 
ways, to  call  upon  him  in  times  of  trouble,  and  par- 
ticularly to  seek  the  blessing  of  rain  in  a  time  of 
drought.  And  he  has  encouraged  us  to  hope,  that 
if  we  pray  to  him,  confess  his  name,  and  turn  from 
our  sins,  he  will  hear  and  forgive  and  send  rain  on 
the  land. 

'*  Trust  in  the  Lord,  and  do  good^  says  the  Psalm- 
ist, and  verily  thou  shalt  be  fed."  Sincere  prayers 
are  Ticcompanied  with  a  penitent  sense  of  un worthi- 
ness, and  humble  resolutions  of  obedience.  "  If 
we  regard  iniquity  in  our  hearts,  the  Lord  will  not 
hear  us."  The  prophet  makes  his  prayer  for  rain 
with  a  humble  confession  of  sin.  *'  We  acknow- 
ledge our  wickedness  and  the  iniquities  of  our  fa- 
thers ;  do  not  abhor  us  for  thy  name's  sake."  God 
promises  this  blessing  on  condition,  that  his  people 
return  to  him ;  and  it  was  only  on  this  condition, 
that  Solomon  presumed  to  ask  it,  "  When  heaven 
is  shut  up  and  there  is  no  rain,  because  the  people 
have  sinned  against  thee,  if  they  turn  from  their  sin, 
then  give  rain  upon  thy  land." 

We  must  seek  rain  in  a  way  o^ justice  and  charity 
to  one  another  ;  for  to  implore  God's  blessing  on 
our  labors,  while  we  withhold  from  our  fellow  men 
their  dues,  is  adding  impiety  to  unrighteousness. — 
God  threatens  his  ancient  vineyard,  that  he  would 
command  the  clouds  that  they  rain  no  rain  upon  it, 
because  he  looked  for  justice,  but  behold  oppression; 
for  righteousness,  and  behold  a  cry." 


326  TFaiting  on  God  for  Bain. 

'And  we  must  do  justice,  not  only  to  one  another 
by  rendering  to  all  tlieir  dues,  bui  lo  God  aLo  by 
attending  on  his  instituted  vvorshij),  and  by  impart- 
ing our  substance  to  maintain  it  "  Honor  the  Lf)rd 
witti  thy  substance,  then  shall  thy  barns  be  filled 
with  plenty."  -  Many,  while  dity  are  solicitous  to 
obtain  the  showers  of  heaven  on  their  fi.lds,  detVaud 
God  of  the  small  share  of  their  property,  which  he 
demands  for  himself.  *'  Will  a  man  rob  God  V 
says  he  to  his  ancient  people,  "  yet  ye  have  robbed 
me,  even  this  whole  nation."  They  ask,  "  \Vhere- 
in  have  we  robbed  thee  ?"  God  answers,  *'  Ye  have 
robbed  me  in  tythes  and  offerings  ;  therefore  ye  are 
cursed  widi  a  curse.  Bring  ye  now  all  the  tythes 
into  the  store  house,  that  there  may  be  iTieat  in 
mine  house,  and  prove  me  no.v  herewith,  if  I  will 
not  open  to  you  the  windows  of  heaven,  and  pour 
you  out  a  blessing,  that  there  shall  not  be  room 
enough  to  receive  it." 

We  must  wait  on  God  with  patience  and  submis- 
sion. Droughts  nmy  answer  important  purposes  in 
the  natural  world,  which  we  cannot  foresee.  We 
are  incompetent  to  judge,  what  proportion  of  mois- 
ture and  drought,  heat  and  cold,  is  best  for  our 
own  fields  ;  and  more  incompetent  to  determine 
what  measure  of  each  is  most  suitable  on  the  gener- 
al scale.  We  should  rejoice  that  the  government 
of  nature  is  in  the  hands  of  unerring  wisdom. — 
Droughts  may  be  important  in  a  moral  view,  to  re- 
mind us  of  our  dependence  on  God,  of  our  duty  to 
him,  and  of  our  obligations  to  one  another,  which, 
while  the  course  of  nature  is  uniform  and  unvaried, 
are  exceedingly  prone  to  forget. 

We  must  wait  with  hope.  If  the  world  was  gov- 
erned by  fate,  or  by  mechanical  causes,  without  a 
superintending  providence,  we  might  despair  of 
rain,  whenever  we  found  that  nature  had  fallen  into 
a  course,  which  diverted  the  clouds  and  waters  from 


JFaiting  on  God  for  Rain.  327 

us  ;  for  what  counter  cause  could  reverse  this  course? 
But  since  there  is,  at  the  head  of  the  universe,  a  good 
and  wise  Being,  who  suspends,  directs  and  counter- 
mands the  motions  of  nature,  as  he  pleases,  we  may, 
in  tlie  most  unpromising  seasons,  hope  for  the  re- 
turn of  his  smiles,  and  trust  him  to  give  us  showers, 
or  provide  for  us  in  such  other  w^ys  as  his  wisdom 
sees  best  ;  and  we  may  proceed  in  the  regular  line 
of  our  duty,  committing  ourselves  to  him,  as  a  faith- 
ful creator. 

We  must  wait  on  God  with  hearts  prepared  thank- 
fully  to  receive  returning  favors.  If  every  good 
gift  comes  from  him,  in  every  gift  we  must  acknow- 
ledge him.  Rains  and  fruitful  seasons  are  such  com- 
mon favors,  that  we  are  apt  to  view  them  as  coming 
of  course,  to  calculate  upon  them  as  certain  events 
and  to  ascribe  more  to  our  otvn  prudence  and  in- 
dustry, than  to  the  providence  of  God.  Droughts 
teach  us  how  impotent  are  all  our  powers  and  how 
vain  are  all  our  labors,  without  the  blessing  of  God. 
While  we  seek  rain  by  prayer,  we  should  prepare 
our  hearts  to  receive  it  with  gratitude.  And  God 
grant,  that  we  may  soon  hear  this  call  to  thanksgiv- 
ing and  praise. 

The  present  drought  is  much  the  most  severe, 
that  we,  in  this  vicinity,  have  known  for  more  than 
forty  years.  It  is  now  almost  seven  weeks,  since 
there  has  been  a  shower.  It  is  a  happy  circumstance, 
that  the  commencement  of  the  drought  was  not  at 
such  a  period  as  to  cut  short  our  early  mowing  and 
our  former  harvest.  The  latter  mowing  and  harvest, 
how  soon  soever  rains  may  be  sent,  will  doubtless  be 
exceedingly  diminished.  God  grant,  they  may  not 
be  totally  destroyed,  lior  the  seeding  of  our  fields  for 
the  coming  year  be  entirely  prevented. 

We  certainly  ought  to  view  this  drought  as  a 
great  calamity.  But  if  we  apply  it  to  awaken  those 
pious  sentiments  and  virtuous  resolutions,  which 


528  JFaiting  on  God  for  Rahu 

are  too  easily  lo^  in  times  of  plenty,  it  will  then  be- 
come a  blessing.  For  many  years  past,  our  hus- 
bandry has  been  remarkably  successful,  and  our 
wealth  has  abundantly  increased.  It  becomes  us  to 
enquire,  whether  our  gratitude  to  God,  our  zeal 
for  his  worship,  our  charity  to  one  another,  our  liber- 
ality to  the  needy,  have  been  answerable  to  the  bless- 
ings which  we  have  received. 

When  we  see  our  fields  parched  with  thirst,  our 
pastures  drying  up,  our  corn  and  grass  withering 
away,  let  us  enquire,  whether  religion  is  not  de- 
clining around  us,  and  the  fruits  of  holiness  decay- 
ing in  our  souls.  We  think  it  time  to  call  on  God 
to  send  rain  on  the  earth  :  Is  it  not  time  to  seek  the 
Lord,  till  he  come  and  rain  righteousness  upon  us  ? 
The  prophet  Hosea  speaks  of  some  in  his  day,  who, 
in  a  time  of  drought,  not  only  prayed  in  God's 
house,  but  also  howled  on  their  beds  and  in  their 
private  apartments  ;  but,  he  says,  though  they  cri- 
ed,  they  cried  not  to  God  with  their  hearts,  and 
though  they  returned,  they  returned  not  to  the  Most 
High  ;  for  they  assembled  themselves  only  for  corn 
and  wine,  and  they  rebelled  against  him.  In  such  a 
time  as  this  it  becomes  us  to  call  on  God  for  his  kind 
and  refreshing  showers.  But  if  we  have  nothing 
higher  in  view,  than  to  obtain  the  fruits  of  the  earth, 
that  we  may  eat  and  drink,  enjoy  the  pleasures  of 
sense,  and  accumulate  worldly  property,  there  is 
no  more  piety  in  our  praying  for  rain,  than  in 
our  going  to  market  with  our  corn.  While  we  jiray 
for  earthly  goods,  we  must  seek  the  grace  of  God 
to  dispose  us  to  a  just  and  charitable  use  of  them,- 
to  awaken  in  us  pious  and  thankful  affections,  and  to 
enliven  our  souls  in  all  the  duties  of  religion.  We 
must  pray,  that  God  would  not  only  revive  our  fields 
with  his  showers,  but  revive  his  work  by  his  heav- 
enly influences,  and  iu  wrath  je member  mercy. 


I  faking  on  God  /or  Hain,  S29 

We  see  our  dependence  on  God  for  tlic  success 
of  our  literal  husbandry,  and  we  implore  his  bless- 
ing". We  are  as  dependent  on  him  for  the  success 
of  the  spiritual  husbandry.  "  Paul  may  plant  and 
Apollos  water  ;  but  it  is  God  who  gives  the  in- 
crease." Do  we  also  pray,  that  he  would  multiply 
the  seed  sown,  increase  the  fruits  of  our  righteous- 
ness, and  make  all  grace  abound  toward  them  who 
sow  the  seed,  and  toward  those  who  receive  it  ? 

My  brethren,  the  seed  of  God's  word  is  sown 
among  you,  and  though  with  a  feeble,  I  hope,  not 
Avith  a  sparing  or  negligent  hand.  Does  it  enter 
deep  in  the  soil,  take  root  and  bear  fruit  ?  I  fear, 
that  some  seeds  fall  by  the  way  side — some  among 
thorns  and  some  in  rocky  places  ;  and  there  is  some 
ground  on  which  none  appears  to  fall.  Is  there 
much  ground  so  well  prepared,  that  the  seeds  sown, 
take  root  and  bring  forth  fruits  in  plenty  ? — Let  all 
take  heed  how  they  hear,  and  take  heed  that  they 
do  hear.  Though  God  has  withheld  the  rain,  ho 
has  not  withheld  the  word.  But  some  withhold 
themselves  from  it.  Thouarb  he  has  not  sent  a  fam- 
ine  of  the  word,  yet  some  create  a  famine  to  them- 
selves bv  neglecting  the  word.  If  men  starve  in  the 
midst  of  plenty,  who  makes  the  famine  ?  Man,  it 
is  true,  cannot  live  by  bread  alone ;  there  must  be 
a  heavenly  influence  to  render  it  nourishing.  Is 
this  influence  withheld  ?  It  is  because  men  seek  it 
not,  or  improve  it  not  when  it  is  sent.  The  promise 
of  the  spirit  is  more  full  and  explicit,  than  the  prom- 
ise of  rain ;  if  we  seek  the  latter  rather  than  the 
former,  it  is  because  we  have  the  latter  chiefly  at 
heart.  A  spiritual  is  more  calamitous  than  a  na- 
tural drouglit.  The  showers  of  grace  are  more  im- 
portant, than  showers  of  rain.  Seek  those  with 
earnestness,  and  prepare  yourselves  with  diligence 
to  receive  them.  *'  Break  up  your  fallow  ground, 
and  sow  not  among  thorns.  It  is  time  to  seek  the 
S  s 


S30  JVahiti^  on  God  for  lia'tn,  I 

Lord,  til?  he  come  and  rain  righteousness."  "  Then 
sliall  ye  know,  if  ye  follow  on  to  know  the  Lord. 
His  going  forth  is  prepared  as  the  morning,  and  he 
shall  come  to  }  ou  as  the  rain  ;  as  the  latter  and  the 
former  rain  on  tl>e  earth." 

Act  with  the  same  wisdom  in  your  religious,  as 
in  your  literal  husbandry,  "  The  husbandman 
waits  for  the  precious  fruit  of  the  earth,  and  hath 
long  patience,  until  he  receive  the  early  and  lat- 
ter rain.  Be  patient  therefore,  brethren,  stablish 
your  hearts,  for  the  coming  of  the  Lord  draweth 
nigh." 

You  think,  perhaps,  that  in  the  religious  life  you 
are  under  great  disadvantages,  because  the  prom- 
ised blessings  are  distant  and  out  of  sight,  and  are 
wholly  objects  of  faith  ;  and  you  imagine,  that  if 
these,  like  the  blessings  of  your  husbandry,  were 
near  and  visible,  you  should  more  sensibly  feel 
their  influence,  and  be  more  actively  engaged  to  ob- 
tain them. 

But  in  this  matter  you  reason  erroneously.  Look 
around  on  the  men  of  the  world.  They  are  indus. 
trious  in  their  callings,  patient  in  their  labours, 
cheerful  in  their  self-denials,  persevering  in  the  most 
unpromising  seasons ;  and  yet  they  walk  by  faith  as 
reall}^  as  you  do  ;  for  the  object  which  they  pursue 
is  as  really  future  and  invisible,  as  that  which  you 
are  pursuing. 

The  man  who  sows  his  grain,  sees  ndt  the  harvest 
but  waits  in  hope  of  seeing  it.  The  merchant  who 
commits  his  treasure  to  the  ocean,  has  not  an  imme- 
diate return,  but  he  expects  future  gain.  So  it  is 
in  almost  ail  secular  labors.  The  object  which 
prompts  men  to  undertake,  and  encourages  them  to 
endure  them,  is  as  really  distant  and  out  of  sight 
as  your  object  is.  And  you  have  this  advantage 
above  the  men  of  the  world  ;  your  object  is  more 
certain,  more  important,  a«il  perhaps  more  near. 


IFaiting  on  God  for  JRain*  331 

Worldly  good  is  small,  temporary,  and  transient : 
Heavenly  happiness  is  infinite,  pern?anent  and  eter- 
nal. Earthly  designs  are  subject  to  a  thousand  dis- 
appointments, which  human  prudence  and  power 
cannot  foresee  or  prevent.  Who  could  foresee  the 
present  drought,  or  prevent  it,  if  it  had  been  fore- 
seen ?  How  greatly  will  this  derange  our  worldly 
schemes  :  But  it  need  not  at  all  disconcert  your 
spiritual  designs.  In  the  pursuit  of  your  eternal  in- 
terest there  is  no  hazard,  no  uncertainty,  but  what 
arises  from  your  own  negligence  and  inattention. 
You  think  it  difficult  to  walk  by  faith  in  the  reli- 
gious course  ;  but  in  your  secular  business  you  walk 
by  faith  everyday.  Were  it  not  for  that  faith,  which 
looks  forward  and  realizes  things,  at  present,  un- 
seen, all  your  worldly  labours  would  immediately 
cease.  The  gospel  in  requiring  you  to  live  by  faith, 
requires  no  more  than  what  you  find  necessary,  and 
think  reasonable  with  regard  to  this  world.  How- 
ever difficult  a  life  of  faith  may  seem,  you  never 
make  a  difficulty  of  it  in  any  thing  but  religion. 
What  man  ever  thought  of  complaining,  that  seed 
time  and  harvest  did  not  come  together — that  when 
he  had  sowed  his  grain,  he  could  not  immediately 
turn  about  and  reap  back  ?  Here  every  man  has 
long  patience,  and  waits,  till  he  receives  the  former 
and  the  latter  rain.  Exercise  equal  faith  and  pa- 
tience in  religion,  and  you  will  inherit  the  promises. 
It  is  natural  to  man  to  look  forward,  and  seek  future 
good  :  The  fault  is,  that  with  the  eye  of  natural 
faith  we  look  not  far  enough,  nor  at  the  right  ob- 
jects. Let  us  live  by  that  faith,  which  looks  above 
and  beyond  this  world  to  the  heavenly  state.  There 
we  shall  behold  better  things  than  we  can  find  here. 
And  to  obtain  those  we  have  surer  means,  than  we 
have  to  obtain  the  riches  of  the  world.  It  is  the  di- 
rection of  the  Apostle,  "  Set  your  affection  on  things 
above,  not  ou  things  on  the  earth ;  seek  the  things 


333  JFaiting  on  God  for  Main, 

which  are  above,  where  Christ  sitteth  on  the  right 
hand  of  God.  For  ye  are  dead,  and  your  Hfe  is  hid 
with  Christ  in  God.  When  Christ,  who  is  our  life 
shall  appear,  then  shall  we  also  appear  with  him  in 
glory.  Look  not  at  things  which  are  seen,  but  at 
things  which  are  not  seen  ;  for  the  things  which  are 
seen,  are  temporal ;  but  the  things  Which  are  not 
seen,  are  eternal." 


'W 


SERMON  XVIII. 


>®«ji«®< 


Darnells  Prophecy  relat'mp^  to  the  time  of  the  Endy 
opened  and  applied. 


DANIEL  xii,  lo. 

None  oj  tht  Wicked  shall  under  standi  but  ihtWise  shall 
understand. 


JL  HIS  observation  may  be  applied  generally. 
The  difficulty  of  understanding  religious  truths 
arises  iK)t  from  the  obscurity  of  the  truths  themselves, 
but  from  the  perverseness  of  men's  hearts.  "  He 
that  doth  evil,  hateth  the  light." 

But  Daniel  makes  this  observation  with  particular 
reference  to  a  preceding  prophecy.  He  had  fore- 
told some  important  events  which  were  to  be  ac- 
complished in  a  time  called  the  time  of  the  end. 
These  events  would  be  highly  interesting  to  the  peo- 
ple who  should  live  in  that  time.  He  therefore  de- 
scribes them,  not  in  symbols  and  figures,  but  ia 
plain  historical  language.  And  no  history  of  past 
events,  written  in  so  concise  a  manner,  could  be 
more  easily  understood,  than  this  prophecy  of  fu- 
ture events  ;  at  least  when  the  events  come  into  ex- 
•istence.    Hence  the  prophet  says,  "  The  wicked 


334     DanieVs  Prophecy  Opened  and  Applied, 

will  do  wickedl}^  and  none  of  the  wicked  will  un- 
derstand"— none  who  are  fully  determined  to  pur- 
sue their  wicked  designs,  will  so  attend  to  this 
prophecy  and  its  correspondent  events,  as  to  see  its 
accomplishment.  "  Bat  the  wise,"  who  are  purifi- 
ed from  the  corruptions  of  their  hearts,  "  will  un- 
derstand." 

Our  Saviour  reproved  the  Jews  for  their  inatten- 
tion to,  and  ignorance  of  the  prophecies  which  re- 
lated to  the  then  present  times.  This  inattention 
was  one  principal  cause  of  their  general  infidelity 
and  subsequent  ruin.  A  disregard  to  the  prophe- 
cies describing  the  events  of  our  own  times  will  in- 
volve us  in  similar  guilt  and  danger. 

As  we  are  undoubtedly  in,  or  near  the  time  to 
which  the  prophecy  before  us  refers,  every  man  who 
is  wise  will  wish  to  understand  it.  And  you  will 
think  it  my  duty  to  assist  your  enquiries  by  giving 
you  the  result  of  my  own. 

My  subject  will  not  lead  me  to  a  discussion 
party  politics,  but  to  an  elucidation  of  the  sacre^ 
scriptures.  And  I  shall  strictly  follow  the  example 
of  Christ  and  his  apostles,  who  opened  the  prophetic 
scriptures  relating  to  their  own  times  ;  referred  tc 
existing  facts  in  which  the  prophecies  were  fulfilled  ;1 
and  from  thence  made  such  religious  and  moral  de-j 
ductions,  as  were  appropriate  to  the  times. 

Some  preliminary  observations  will  be  necessarj 
to  the  introduction  of  our  main  subject. 

You  well  know,  that  Daniel  and  John  have  forei 
told  a  general  apostacy  in  the   Christian  churchj 
which  would  be  accompanied  with  great  oppressioi 
and  persecution,  and  would  continue   1260  years 
Such  an  apostacy,  you  know,  has  already  existe( 
for  many  ages,  and  still  exists  under  the  name  o| 
popery.     When  1260  years  from  its  commence- 
ment shall  have  expired,  it  will  then  come  to  its 
end.    It  is  generally  supposed  to  have  begun  in  ths- 


DanieVs  Prophecy  Opened  and  Applied.     333 

year  606,  when,  by  an  edict  of  the  eastern  tyrant 
Phocasy  the  bishop  of  Rome  was  made  universal 
bishop,  and  the  saints  were  delivered  into  his  hands. 
If  we  compute  from  that  time  according  to  our 
present  callendar,  the  end  of  this  period  will  be  in 
the  year  1866.  If  we  compute,  as  perhaps  we 
ought,  according  to  the  calendar  in  use  in  the  times 
of  the  prophets,  popery  will  come  to  its  end  in  the 
year  1842.  On  cither  computation  we  are  very 
near  the  time  of  the  end,  and  may  expect  to  see,  as 
we  actually  do  see,  great  and  tremendous  events. 

Not  only  Daniel  and  John,  but  Paul  and  Peter, 
and  indeed  many  of  the  prophets,  expressly  declare, 
that  at  the  time,  when  the  papacy  is  fast  declhiing 
to  its  end,  there  will  be  a  daring  and  awful  eruption 
of  atheism  and  infidelity,  and  that  this  will  be  ac- 
companied with  an  unusual  corruption  of  morals, 
and  with  horrible  wars  among  the  nations  of  the 
earth. 

The  most  particular  account  which  we  have  of 
this  and  its  concomitant  events,  is  in  the  preceding 
prophecy  of  Daniel.  To  this  therefore  I  now  re- 
quest your  serious  and  candid  attention. 

At  the  36th  and  following  verses  of  the  preceding 
chapter,  Daniel  foretels  and  describes  a  king,  who 
shall  do  according  to  his  will.  I  wish  you  to  bear 
in  mind,  that,  in  the  prophetic  style,  a  king  signi- 
fies, not  a  particular  man,  but  a  kingdom;  a  state, 
or  a  nation  under  any  form  of  government. 

This  king,  who  shall  appear  near  the  time  of  the 
end,  is  described  by  several  remarkable  characters — 
by  characters,  all  of  which  can  never  be  supposed 
to  exist  in  two  different  nations  ;  and  cannot  possi- 
bly exist  in  two  nations  at  or  near  the  same  time. 

"  He  shall  do  according  to  his  will,  and  shall 
prosper  till  the  indignation  be  accomplished.'*  He 
will  be  a  warlike  power  ;  will  extend  his  conquests 
with  unusual  rapidity  ;  will  exercise  a  capricious 


336     Dan'wVs  PropJiecy  Opened  and  Applied. 

sovereignty  over  the  nations  which  fall  under  his 
domination  ;  will  make  his  own  pleasure,  not  any 
law  human  or  divine,  the  rule  and  measure  of  his 
conduct  ;  and  will  prosper  till  the  end  of  those  peril- 
ous times,  which  shall  come  on  the  guilty  nations. 

*'  He  shall  exalt  himself  and  shall  magnify  him- 
self above  every  god,  and  shall  speak  marvellous 
things  against  the  God  of  gods."  He  shall  openly 
renounce  the  supreme  God  with  blasphemous  ex- 
prcssioiis  of  contempt,  denying  that  tliere  is  any 
God  in  the  universe,  or  any  invisible  power,  which 
-men  need  to  worship  or  to  fear. 

"  Neither  shall  he  regard  the  God  ol  his  fathers.''^ 
This  abolition  of  religion  will  be  accomplished  sud- 
denly^ by  an  act  of  the  existing  government  ;  not, 
as  in  other  instances,  by  a  gradual  declension  in  a 
succession  of  generations.  The  people,  by  a  de- 
cree of  their  own  constituted  rulers,  will  at  once  re- 
ject the  God,  who  was  acknowledged  by  their  fa- 
thers and  immediate  predecessors. 

"  Neither  shall  he  regard  the  desire  of  women* 
nor  regard  any  God."  This  desire  of  women  being 
connected  with  any  God^  must  signify  some  won- 
derful person,  who  had  been  an  object  of  expecta- 
tion and  desire  among  the  Jewish  women.  And  we 
all  know  that  the  women  among  the  Jews  were  re- 
markably desirous  of  being  the  mothers  of  children, 
and  each  wished  to  be  the  mother  of  the  promised 
seed  of  the  woman.  The  Messiah  therefore  must 
be  here  intended.  He  was  eminently  the  desire  of 
women.  The  meaning  of  this  expression  is,  that 
the  infidel  power  foretold  would  not  regard  the  Re- 
deemer, or  the  religion  which  he  taught,  but  would 
contemptuously  trample  on  all  his  doctrines  and  in- 
stitutions, and  "  would  magnify  himself  above  all." 

"  But  in  his  estate,"  or  mstead  of  the  Mejrsiah, 
*'  he  shall  honour  the  god  of  forces  ;"  or  gods  pro- 
tectors ;  certain  tutelary  gods.     "  He  sliail  honour 


DanieVs  Prophecy  Opened  and  Applied,     337 

them  with  gold  and  silver  and  precious  stones  and 
pleasant  things  ;  thus  shall  he  do  in  the  strong  holds 
with  a  strange  or  foreign  god,  whom  he  shall  ac- 
knowledge and  increase  with  glory,  and  he  shall 
cause  them  to  rule  over  many."     Though  he  shall 
worship  no  real  God,  yet  he  will  introduce  fronx 
another  nation  an  imaginary  god,    and  will  set  up  a 
fancilul  representation  of  it  in  a  place  of  public  re- 
;  sort,  will  bestow  upon  it  costly  ornaments,  and,  in 
;  mockery  of  the  worship  of  the  true  God,  will  pay  to 
;  this  phantom  a  kind  of  divine  honour.     In  conjunc- 
I  tion  with  this,  he  shall  contrive  other  allegorical 
!  gods.     And  the  supporters  of  this  mock  worship  he 
i  shall  exalt  to  places  of  authority,  and  shall  give  them 
I  power  to  spread  this  impiety  as  far  as  their  influence 
can  extend. 

"  And  he  shall  divide  the  land  for  gain,"  or  for  a 

I  price.     He  shall  assume  into  his  hands  the  estates, 

which  had  been  held  by  others,  and  shall  dispose  of 

them  for  a  price  to  such  men  as  will  be  subservient 

to  his  views. 

These  are  the  characters  of  that  remarkable  pow- 
er, which  shall  appear  in  the  last  days.  If  all  these 
characters  are  to  be  found,  or  have  lately  been  found 
in  any  power  or  state  now  existing,  this  indubitably 
is  the  wonderful  king  or  kingdom  intended  in  the 
prophecy. 

A  writer  of  our  own,*  in  some  late  "  conjectures 
on  the  prophecies,"  says,  "  From  the  present  time 
to  the  complete  destruction  of  the  popish  powers, 
infidelity  and  wickedness  will  abound,  and  divine 
judgments  will  be  poured  on  the  inhabitants  of  the 
world ;  and  it  is  not  unreasonable  to  suppose,  that 
the  tremendous  scenes  described  by  the  prophet 
(Daniel)  have,  some  of  them,  in  a  remarkable  man- 
ner, been  accomplished  in  the  French  revolution.''* 

♦  Bacon.  , 

T  t 


338     JDaniePs  P7'ophecy  Opened  and  Applied, 

Mr.  Faber,  an  English  writer  on  the  propliecies, 
has  particularly  and  luminously  applied  Daniel's  de- 
scription of  the  infidel  king  to  revolutionary  France. 
I  shall  give  you  a  concise  view  of  his  illustrations 
on  the  subject. 

The  French  revolution  coincides  with  the  time 
iTiarkcd  in  the  prophec}-,  "  the  time  of  the  end  ;" 
the  time  when  we  were  to  expect,  and  when  many 
did  expect  some  great  change  in  the  political  state 
of  Europe. 

France  has  done  **  according  to  her  will ;"  has 
stretched  her  conquering  l)and  over  many  nations  ; 
has  been  successful  in  her  enterprlzes,   and  has  paid 
no  regard  to  the  la\vs  of  God,  or  to  the  rights  of, 
men,  or  to  treaties  of  her  own. 

The  French  republic,  in  a  national  convention, 
chosen  by  the  people  and  consisting  of  nearly  700 
men,  "  exalted  herself  above  every  God,"  openly 
denied  the  existence  of  a  Deity  and  the  immortality 
of  the  soul,  and  proclaimed  a  God  to  be  a  phantom, 
and  death  an  eternal  sleep.  Such  was  the  atheistic- 
al rage  of  the  times,  that  for  a  man  to  mention  the 
name  of  God,  unless  it  were  in  a  way  of  contempt, 
would  expose  him,  not  only  to  be  insulted  as  a  fool, 
but  to  be  arrested  and  punished  as  a  fanatic. 

They  regarded  not  htm  who  was  the  "  desire  of 
women,"  the  Messiah,  but  declared  him  to  be  an 
impostor,  shut  up  the  churches,  made  it  penal  to 
open  them  for  religious  worship,  and  even  altered 
the  calendar,  that  the  Lord's  day  might  no  longer  be 
known. 

This  revolution  was  effected  suddenly,  by  nation- 
al authority  in  a  representative  assembly,  so  that  it 
might  properly  be  said,  *'  they  regarded  not  the 
God  of  their  fathers" — the  God  of  their  immediate 
predecessors. 

Yet  they  "  honoured  a  strange  god^  The  Ro- 
mans deified  liberty  ;  and  are  said  to  be  the  only 


DaniePs  Prophecy  Opened  and  Applied.     339 

ancient  nation  that  placed  this  among  the  objects  of 
worship.  Republican  France  introduced  this  for- 
eign god,  and  in  contempt  of  the  worship  of  the 
Deity,  paid  religious  honors  to  this  phantom  of  di- 
vinity. 

In  conjunction  with  this,  they  honoured  with  pub- 
lic festivals  several  other  allegorical  gods,  such  as 
reason,  the  country,  the  constitution,  the  virtues. 
And  in  their  list  of  tutelary  gods  they  enrolled  seve- 
ral dead  men,  w^ho  had  been  distinguished  in  life  by 
their  atheism  and  their  vices ;  as  Voltaire,  Rousseau, 
Murat  and  others.  Churches  were  converted  into 
repositories  for  the  remains  of  such  men ;  and  these 
remains  were  placed  on  the  high  altar  ;  and  to  them 
incense  was  offered. 

France  has  caused  the  supporters  of  these  fantas- 
tic, tutelary  gods  "  to  rule  over  many."  It  has 
been  her  avowed  principle  to  spread  anarchy  and 
atheism  among  other  nations,  and  thus  prepare  them 
for  submission  to  her  power.  For  this  purpose 
cunning  and  deceitful  emissaries  have  been  employ- 
ed, secretly  to  sow  the  seeds  of  revolution. 

France  has  honoured  these  imaginary  gods  "  with 
gold  and  silver  and  precious  stones."  The  orna- 
ments of  ancient  churches  were  taken  by  force,  and 
conferred  in  rich  abundance  on  the  tutelary  gods  of 
infidelity.  The  images  and  treasures  of  the  church- 
es in  Italy  were  conveyed  by  the  French  army  into 
France,  to  be  deposited  in  the  temples  of  the  strange 
gods. 

The  republican  government  "  divided  the  land 
for  a  price."  The  lands  of  the  crown,  the  nobility 
and  the  church  were  taken  from  their  former  pos- 
sessors and  sold  for  a  price,  but  for  a  moderate 
price,  to  the  adherents  of  the  new  government,  to 
preclude  the  possibility  of  a  counter  revolution.  It 
has  not  been  uncommon  for  successful  invaders  to 
distribute  conquered  lands  gratuitously  among  fa- 


340    DmiieVs  Prophecy  Opened  and  Applied, 

voiirite  officers.  But  to  sell  them  for  a  price  is  sc 
singular  a  measure,  that  it  was  worthy  of  beinj 
pointed  out  in  prophecy,  as  a  discriminating  mar] 
of  this  wonderful  power. 

Such  were  the  characteristic  marks  of  revolution- 
ary  France,  during  the  existence  of  what  was  callec 
a  republican  government,  as  every  one  knows,  whc 
has  been  in  the  least  acquainted  with  the  transact 
tions  of  that  period. 

Since  the  present  emperor  has  risen  to  the   su' 
preme  authority,  an  alteration  has  been  made  in 
remarkable  consonance  to  prophecy. 

St.  John  in  the  revelation,  speaking  of  the  prtseni 
period,  says,  "  Three  unclean  spirits  went  fort! 
out  of  the  mouth  of  the  dragon,  the  beast  and  the 
false  prophet,  to  gather  the  kings  of  the  earth  togeth- 
er  to  the  battle  of  the  great  day  of  God  Almighty. '*j 
The  dragon  is  that  old  serpent  the  devil,  who  is  the 
prime  mover  in  the  awful  scene  of  destruction^ 
The  beast  is  a  tyrannical  civil  power.  The  false 
prophet  is  the  papal  hierarchy.  The  two  latter,  un- 
der the  influence  of  the  devil,  co-operate  in  gatherJ 
ing  the  kings  to  the  battle  of  the  p^reat  decisive  day, 
The  present  emperor  has,  in  some  respects,  melio^ 
rated  the  condition  of  France.  He  has  replaced^ 
the  ancient  calendar,  permitted  divine  worship,  andj 
restored  the  papal  hierarchy  ;  but  restored  it  in 
state  of  dependance  upon,  and  subservience  to  th( 
civil  power  ;  so  that  infidelity  and  popery — the  civ- 
il and  the  ecclesiastical  powers  will  act  in  conjunc-J 
tion,  and  will  continue  so  to  act  in  future  wars,  ac-j 
cording  to  John's  prediction. 

I  have  now  given  you  a  view  of  this  remarkable 
prophecy  concerning  a  king  or  kingdom  which] 
should  arise  in  the  last  days,  and  have  pointed  outj 
the  characters  in  a  modern  nation,  which  are  sup-| 
posed  to  correspond  to  the  prophet's  description.! 
You  will  judge  whether  the  application  be  just. 


DartiePs  Prophecy  Opened  a?id  Applied.     341 

What  follows,  in  this  and  the  next  chapter,  is 
chiefly  future,  but  so  plainly  expressed,  that  there 
is  little  difficulty  in  understanding  the  most  promi- 
nent events. 

The  prophet,  speaking  of  this  mighty  king  or 
nation,  says,  *'.At  the  time  of  the  end  shall  the  king 
of  the  south  push  at  him,  and  the  king  of  the  north 
shall  come  against  him,  like  a  whirlwind,  with  char- 
iots and  horsemen  and  many  ships." 

Mr.  Faber  is  in  doubt,  who  can  be  intended  by 
the  king  of  the  south.  The  king  of  the  north  he 
supposes  to  be  Russia.  But  Russia,  lying  out  of 
the  papal  territory,  does  not  seem  to  come  within 
the  scheme  of  prophecy.  Nor  do  I  find  that  any 
nation,  not  existing  in  the  time  when  the  prophecy 
was  uttered,  is  so  particularly  and  distinctly  men- 
tioned. 

Why  may  w^e  not  suppose,  that  Spain  with  Port- 
ugal is  the  king  of  the  south,  and  Britain  the  king 
of  the  north?  If  France  be  the  infidel  power  de- 
scribed, the  present  opposition  made  to  her  designs 
by  Britain  and  Spain  may  be  the  event  intended  by 
the  pushing  from  the  south  and  the  whirlwind  from 
the  north.  There  is  no  continental  power  south  of 
France,  but  Spain  and  Portugal.  Britain  lies  in  a 
northern  direction  from  France,  and  she  hath  many 
ships. 

What  will  be  the  event  of  the  conflict  with  re- 
spect to  these  two  powers,  the  prophet  has  not  said. 
But  if  these  be  the  powers  intended  by  the  kings  of 
tlie  south  and  of  the  north,  they  probably  will  sur- 
vive  the  conflict.  Other  nations,  as  Prussia,  Aus- 
tria,  Holland,  Switzerland,  have  pushed  at  France  ; 
but  have  soon  fallen,  and  been  trampled  under  her 
feet.  Those  therefore  are  not  mentioned  in  the 
prophecy.  If  these  two  kings  were,  in  like  manner, 
ro  be  subjugated,  I  see  no  reason  why  they  should 
be  named  rather  than  the  other.     If  Spain  should 


542     DanicPs  Prophecy  Opened  and  Applied, 

fall,  probably  it  will  rise  again,  for  there  must,  be- 
fore the  end  conies,  be  somewhere  a  king  of  the 
south. 

Be  this  as  it  may,  it  is  very  certain,  the  power  of 
France  is  not  now  to  be  broken,  and  the  efforts  of 
these  two  kings  will  have  no  other  effect,  than  to 
check  her  progress  and  divert  her  course.  For  the 
prophet  immediately  adds,  **  And  he,"  or  yet  he^ 
i.  e.  this  victorious  king  "  shall  enter  into  the  coun- 
tries and  shall  overflow  and  pass  over." 

To  understand  this  we  must  observe,  that  proph- 
ecy foretels  the  existence  of  the  mahometan  aposta- 
cy,  and  its  duration  for  1260  years.  History  in- 
forms us,  that  this  began  about  the  same  time  with 
the  establishment  of  popery,  and  consequently  will 
come  to  its  end  about  the  same  time.  Both  appear 
now  to  be  fast  tending  to  their  fall.  The  Ottoman 
empire,  as  well  as  the  papal  hierarchy,  is  feeble  and 
tottering.  Within  a  few  years  past  a  formidable 
and  armed  insurrection  has  appeared  in  Turkey 
against  its  established  religion  and  government. 

It  is  probable,  that,  as  soon  as  the  operations  in 
Spain  shall  cease,  whether  by  conquest  or  disap- 
pointment, the  emperor  of  France,  with  his  con- 
federate papal  kings,  will  send  an  army  into  Turkey. 
By  the  subjugation  of  Austria  the  way  is  completely 
open  for  such  an  expedition.  And  this  is  probably 
intended  by  the  prophet,  when  he  says,  "  The  king 
shall  enter  into  the  countries  and  shall  overflow  and 
pass  over."  He  shall  bear  down  all  opposition  and 
shall  bring  that  region  under  his  dominion.* 

•  Mahoroetism  and  Popery  will  probably  come  to  their  end,  as  nearly  at 
tlie  same  time,  so  much  in  the  same  manner,  that  is,  by  the  predominance  of 
Atheism.  There  have  lately  been  many  publications  in  Paris  exposing  the 
gross  absurdities  of  popery  ;  and  one  in  particular  concerning  the  power  of 
the  popes,  which  the  Parisian  Reviewers  highly  applaud,  as  written,  not  only 
with  great  force,  but  also  with  much  caution  and  discretion;  «' for  delicate 
«\'es  can.  bear  only  a  kd!J  light."  The  full  light,  which  is  to  follow,  when  the 
€yes  are  strengthened,  will  doubtless  be  directed  against  Christianity  itself.  It 
\%  to  be  expected,  that  when  popery  is  nearly  exterminated,  a  bold  attack  will 


I 


ii 


DanieVs  Prophecy  Opened  and  Applied.     343 

*'  He  shall  pass  over."  He  is  described  as  mov- 
ing by  land.*  But  here  he  shall  pass  over  some 
water  or  narrow  straight.  This  can  be  no  other 
than  the  straight  of  Constantinople  ;  for  we  imme- 
diately find  him  in  Palestine.  "  He  shall  enter  into 
the  glorious  land,"  the  land  of  Judea.  "  And  many 
shall  be  overthrown."  He  shall  obtain  possession 
of  that  land  and  make  great  destruction  in  it. 

"  He  shall  stretch  forth  his  hand  also  upon  the 
countries,"  in  the  neighbourhood  of  Judea  ;  "  and 
the  land  of  Egypt  shall  not  escape.  But  Edom, 
Moab  and  the  chief  of  the  children  of  Ammon  shall 
escape  out  of  his  hand."  The  countries  anciently 
called  by  those  names  shall  escape  his  ravages,  be- 
cause they  lie  wholly  out  of  his  course  in  his  march 
from  Palestine  to  Egypt.  "  But  he  shall  have  pow- 
er over  the  treasures  of  gold  and  silver  and  over  all 
the  precious  things  of  Egypt."'  And  some  other 
nations  in  the  Airican  territory  near  Egypt,  called 
*'  Libyans  and  Ethiopians,  or  Cushites,  shall  be  at 

be  made  on  the  gospel,  and  that  this  attack  will  be  supported  by  civil  author- 
ity. "  The  plan  laid  by  the  genius  of /lAiVwo^Ajf  will  be  accomplished  by  the 
genius  of  victory."  i 

When  Turkey  shall  be  invaded,  we  may  expect  that  the  invader,  whoever 
he  may  be,  will  profess  to  admire  the  Alcoran.  This  is  better  adapted  to  the 
purposes  of  war  and  conquejt,  than  the  mild  and  pacific  spirit  of  the  gospel. 

The  Alcoran,  however,  will  probably  be  new  modeled.  The  dogmas  and 
precepts,  which  relate  to  the  mahometan  religion,  will  be  expunged  ;  but  the 
more  ferocious  parts  will  be  retained.  There  are  now  many  atheists  in  Tur- 
key. These  will  readily  consent  ta  the  new  modeled  creed  Others,  through 
fear,  and  by  the  influencs  of  example,  will  do  the  same.  An  invader,  spread- 
ing his  conquests,  will  meet  with  no  great  difficulty  in  destroying  the  super- 
stition of  the  country,  and  in  substituting  atheism  under  some  specious  name. 
Professing  himself  a  musselman,  extending  his  victories,  and  in  all  military 
appointments,  giving  a  decided  preference  to  atheists,  he  may  soon  effect  a 
•oraplete  revolution  in  religion,  gee  these  thaughts  mora  fully  expressed  ia 
The  American  Review,  No.  i,  p.  186. 

•  It  is  remarkable,  that  Daniel's  wilful  king  carries  on  all  his  operations 
by  land.  And  though  mention  is  made  of  a  power  which  shall  come  agamst 
I  him  with  many  ships,  yet  he  is  never  described  as  meeting  his  enemy  or  doing 
I  his  work  by  ships.  We  may  hence  probably  conclude,  that  he  never  will 
I  possess  a  formidable  navy,  nor  spread  his  conquests  into  any  transmarine  le- 
I  gions.  If  then  we  fall  under  bis  dominion,  it  will  be  ia  coHieouence  of  our 
!  «wa  infatuation. 


344     DaniePs  Prophecy  Opened  and  Applied. 

his  steps" — or  shall  afford   him  all  the  assistance 
which  he  demands  in  his  expedition. 

While  he  is  in  Ejj^ypt,  "  tidings  from  the  east 
and  from  the  north  shall  trouble  him."  What  these 
tidings  will  be  the  prophet  has  not  informed  us. 
But  from  what  follows  we  may  conclude,  they  will 
announce  the  approach  of  some  unexpected  enemy, 
and  perhaps  dangerous  insurrections  and  a  general 
revolt  in  Judea  ;  for  it  is  added,  "  Therefore  shall 
he  go  forth"  out  of  Egypt  "  with  great  fury  to  de- 
stroy and  utterly  to  make  away  many."  He  will 
suppress  the  opposition,  destroy  great  multitudes 
and  recover  possession  of  the  country. 

"  And  he  shall  plant  the  tabernacles  of  his  palace 
between  the  seas  in  the  glorious  holy  mountain  ;"or 
in  Jerusalem,  which  stands  on  a  mountain  between 
two  seas,  the  dead  sea  and  the  Mediterranean. 

Though  he  plants  his  tents  and  his  palace  here  in 
full  confidence  of  the  continuance  of  his  former  suc- 
cesses, yet  "  he  shall  come  to  his  end,  and  none 
shall  help  him."  By  what  means  he  shall  come  to 
his  end,  the  prophet  has  not  said.  As  in  other  great 
events,  so  in  this,  human  agency  will  doubtless  be 
employed.  But  the  manner  of  expression  leads  us 
)to  suppose,  that  there  will  be  some  grand  and  awful 
display  of  divine  power,  against  which  no  human  ef- 
forts will  avail  to  defeat  the  concluding  catastrophe 
of  this  mighty  Drama.  Paul,  foretelling  the  des- 
truction of  the  man  of  sin,  says,  "  The  Lord  will 
consume  him  with  the  spirit  of  his  mouth,  and  de- 
stroy him  with  the  brightness  of  his  coming." 

If  we  were  to  judge  only  from  the  history  of  form- 
er nations,  we  should  naturally  conclude,  that  the 
gigantic  power  of  the  French  empire,  which  has 
grown  so  fast  and  spread  so  wide,  must,  sooner  or 
later,  fall  into  ruins.  This  has  been  the  fate  of  all 
mighty  empires  in  ages  pa  .t.  And  if  this  is  the 
empire  predicted  by  Daniel,  we  then  have  the  word 


1 


DaniePs  Prophecy  Opened  and  Applied.     345 

'  >f  prophecy,  in  addition  to  the  analogy  of  provi- 
dence, to  assure  us  that  it  is  destined  to  the  same 
fate. 

This  event  cannot  be  very  remote.  It  may  be 
vyithin  about  30  years,  or  it  may  be  at  the  distance 
iof  half  a  century. 

I  Daniel  proceeds  in  detailing  the  great  events  of 
ithis  momentous  period. 

j  "  At  that  time,"  or  about  the  time  when  the  be- 
jfore  mentioned  events  shall  be  accomplished,  "  shall 
i Michael  stand  up,  the  great  prince  which  standeth 
!for  the  children  o^  thy  people  ;  and  there  shall  be  a 
Itime  of  trouble,  such  as  never  was  since  there  was  a 
jnation  to  that  time  ;  and  at  that  time  shall  the  child- 
jren  of  thy  people  be  delivered,  every  one  that  shall 
I  [be  found  written  in  the  books." 
!  Michael  was  considered  as  the  guardian  angel  of 
!the  Jewish  nation.  The  Jews  were  the  children  of 
Daniel's  people.  These  kept,  and  many  of  them 
still  keep,  a  register  of  their  tribe  and  families,  in 
expectation  of  repossessing  their  ancient  inheritan- 
ces. These,  at  the  time  of  the  end,  will  be  deliver- 
ed from  their  present  dispersions  and  oppressions, 
brought  home  to  their  own  country  and  resettled  in 
a  national  and  converted  state.  This  will  be  a  time 
of  unprecedented  trouble  ;  but  in  the  general  con- 
vulsions, they  will  be  delivered. 

By  what  means  their  conversion  and  restoration 
will  be  eflPected,  other  prophets  have  foretold.  "  A 
great  nation,  shadowing  the  sea  with  the  wings  of 
their  ships,  having  converted  them  to  the  faith  by 
the  labours  of  their  missionaries,  shall  bring  them 
ns  a  present  to  the  Lord  of  hosts,  even  to  mount 
Zion." 

"  And  many  of  them  that  sleep  In  the  dust  of  the 

cnrth  shall  awake."     These  are  the  ten  tribes,  or  the 

liouse  oi Israel  in  distinction  from  the  hous^  of  Judah, 

The  ten  tribes  have  long  been  considered  as  lost 

U  u 


346     DanieVs  Prophecy  Opened  and  Applied, 

and  swallowed  np  in  other  nations  ;    as  "  sleeping 
in  the  dust  of  the  earth."    But  many  of  the  prophets  :j 
foretel  their  final  restoration.     *'  They  shall  awake, 
some  to  everlasting  life,   and  some  to  shame  and 
tverlastinji;   contempt."      They  will  generally  be  . 
found,  and  will  acknowledge  their  descent  from  Ja- 
cob.    Many  of  them  will  embrace  the  gospel  and 
obtain  everlasting  life.     But  some  will  retain  their 
infidelity  to  their  shame  and  everlasting  contempt. 
Exactly  parallel  to  this  prophecy  is  Ezeki<?l's  vision 
of  the  dry  bones  in  the  valley,  which  were  brought 
together,  bone  to  its  bone,  covered  with  flesh  and 
sinews,  animated  with  breath,  and  made  to  stand  on  i 
their  feet,  an  exceeding  great  army.     *'  These,"  \ 
says  the  Almighty,  "  are  the  whole  house  of  IsraeL 
Behold,  O  my  people,  I  will  open  your  graves,   and 
cause  you  to  come  up  out  of  your  graves,   and  will 
bring  you  to  the  land  of  Israel.'*'' 

There  are  now  great  researches  making  by  for- 
eign missionaries  for  the  ten  tribes.  And  there 
have  been  discovered,  in  the  East  Indies,  considera- 
ble bodies  of  people,  who  call  themselves  the  sons 
oi  Israel,  and  who  possess  those  parts  of  the  Old 
Testament,  which  were  written  before  the  captivity 
of  the  ten  tribes  ;  but  not  those  parts  which  were 
written  later.  These  were  captivated  about  150 
years  before  the  kingdom,  of  Judah,  and  therefore 
could  not  have  had  much  of  the  Old  Testament  be- 
sides the  books  of  Moses.  That  portion  of  the 
Bible,  which  they  have,  is  written  in  an  ancient 
Hebrew  character. 

The  prophet  next  foretels,  that  the  conversion  of 
the  Jews  and  Israelitesy  as  well  as  of  heathens,  will 
be  effected  by  the  labours  of  missionaries.  "  They 
that  be  tt-we',"  or  they  that  be  teachers,  "  shall  siiine 
as  the  brightness  of  the  firmament ;  and  they  that 
iiirn  many  to  righteousness  as  the  stars  forever  and 


DaniePs  Prophecy  Opened  and  Applied,     347 

^  ver. — And  many  shall  run  to  and  fro,   and  knowl- 
edge shall  be  increased." 

The  gospel,  we  all  know,  was  first  spread  in  the 
world  by  missions  ;  and  we  are  assured  by  prophecy, 
that  the  diffusion  of  it  in  the  last  days,  and  the  con- 
version of  Jews  and  heathens  will  be  efi'ected  by 
isimilar  means.  And,  indeed,  it  can  be  effected  in 
ino  other  way.  *'  Faith  cometh  by  hearini^,  and 
ihearing  by  the  word  of  God.  How  shall  men  be- 
ilieve  in  him,  of  whom  they  have  not  heard  ?  how 
Ishall  they  hear  without  a  preacher  ?  and  how  shall 
imen  preach  except  they  be  sent  ?'* 
I  The  missionary  spirit  of  the  present  day  bears  a 
jstriking  resemblance  to  the  tenor  of  prophecy.  Such 
la  zeal  for  the  spread  of  the  gospel,  as  now  appears, 
ihas  never  been  known  since  the  apostolic  age.  This 
lis  a  new  era,  in  the  Christian  church.  There  are  in 
;Our  nation  many  missionary  societies,  and  the  great- 
jer  part  of  them  lately  instituted.  Besides  these, 
there  are  many  tract,  and  bible  societies  recently 
formed  for  supplying  the  poor  with  the  holy  scrip- 
tures and  other  religious  books.  There  is  a  remark- 
able spirit  of  liberality,  patriotism  and  piety,  prompt- 
ing Christians  to  contribute  to  the  important  and 
noble  purposes  of  these  institutions. 

The  exertions  in  our  nation,  though  they  seem 
great,  are  small  in  comparison  with  those,  which 
have  been  made,  and  are  still  making  in  Europe, 
especially  in  Great  Britain.  In  that  nation,  notwith- 
standing the  prodigious  expenses  of  the  war,  and 
the  support  of  a  great  number  of  charitable  institu- 
tions for  the  benefit  of  the  poor,  immense  sums  are 
contributed  for  the  spreading  of  the  glorious  gospel 
by  the  labors  of  missionaries  and  by  the  translation, 
printing  and  distribution  of  the  inspired  writings. 
Missionaries  are  sent  into  Africa  and  Asia,  as  well  as 
into  the  unenUghtened  parts  of  Europe.  The  in- 
habitants  of  India,  China,  Turkey  and  Arabia,  be- 


548     Daniel's  PropJiecy  Opened  and  Applied. 

gin  to  read  in  their  own  tongue  the  wonderful  works 
of  God.  The  Bible,  in  whole  or  in  part,  is  trans. 
lated  and  printed  in  ten  of  the  Eastern  languages, 
and  is  already  commenced  in  the  Chinese  language. 
The  good  work  is  remarkably  progressing.  This  is 
a  substitute  for  that  gift  of  tongues,  by  which  the 
gospel  was  published  in  the  Apostle's  times.  As 
the  art  of  printing  was  then  unknown  the  gift  of 
tongues  was  necessary.  This  was  both  a  mean  of 
conveying  the  gospel,  and,  at  the  same  time,  an  evi- 
dence of  its  truth.  We  have  new  evidence  of  its 
divinity,  from  the  fulfilment  of  prophecy,  and  means 
of  spreading  it  by  the  happy  invention  of  printing. 

No  sensible  and  serious  person,  who  considers 
"what  has  been  done  and  is  still  doing  to  enlighten 
ignorant  nations  and  spread  among  them  the  tidings 
of  salvation,  can  doubt  but  that  it  is  a  work  of  God 
w^hich  he  will  make  to  prosper. 

Such  a  work  the  prophet  foretels.  It  may  meet 
with  opposition,  but  it  will  prevail.  As  one  says, 
*'  Let  infidels  despise  the  passion  for  missions,  and 
laugh  at  the  heroic  passion  for  saving  souls,  we 
know  assuredly,  that  it  is  the  very  same  passion, 
which  moved  the  breast  of  the  Saviour,  when  he 
wept  over  Jerusalem  ;  and  which  inspired  the  holy' 
fishermen  of  Judea,  and  the  zealous  tent  maker  of 
Tarsus,  when  they  went  forth  accompanied  by  the 
divine  presence  to  spread  abroad  in  every  place  the 
sweet  savour  of  the  Redeemer's  name." 

I  have  now  opened  to  you  a  most  interesting 
prophecy,  relating  to  the  times  in  vi^hich  we  live. 

The  improvement  of  it  you  may  expect  in  anoth- 
er discourse. 


SERMON  XIX. 


-sCSO^fr*? 


Daniel's  Prophecy  relating  to  the  time  of  the  End, 
opened  and  applied. 


DANIEL  xii.  lo. 

Nons  oj  the  Wicked  shall  understand,  hut  the  Wise  shall 
understand, 

X  HESE  words  refer  to  a  preceding  proph- 
ecy, in  which  Daniel  predicts  certain  great  events 
to  be  accomplished  in  the  last  times,  or  towards  the 
end  of  that  period  of  1260  years,  in  which  the  pa- 
pacy shall  exist.  These  events  he  describes  in  such 
a  familiar  manner,  that  he  says,  Though  men  re- 
solved to  do  wickedly  will  not  understand  them,  the 
wise,  v/ho  seriously  attend  to  them,  will  understand 
them,  and  will  see  their  accordance  to  his  descrip- 
tion, whenever  they  shall  come  to  pass. 

The  events,  which  are  the  subject  of  the  prophe- 
cy contained  in  this  and  a  part  of  the  preceding 
chapter,  I  have  in  a  former  discourse  endeavored  to 
illustrate.  I  shall  now  lead  your  minds  to  an  im- 
provement of  the  subject. 


350     DanieVs  Prophecy  Opened  and  Applied, 

I.  We  have  before  us  a  clear  and  decisive  evi- 
dence of  the  truth  and  divinity  of  the  holy  scrip- 
tures. 

"  The  testimony  of  Jesus  is  the  spirit  of  prophe- 
cy." They  who  lived  in  the  days  of  miracles  had 
evidence,  which  we  have  not,  of  the  truth  of  revela- 
tion. But  from  the  fulfilment  of  many  prophecies 
since  their  days  we  have  evidence  which  they  had 
not.  When,  in  the  scriptures,  events  are  foretold, 
which  human  sagacity  could  not  have  conjectured  ; 
and  when  we  see  in  history  the  exact  accomplish- 
ment of  these  events,  we  must  conclude,  that  the 
predictions  were  uttered  by  divine  inspiration,  and 
the  events  brought  to  pass  by  divine  providence. 

Some  infidels,  to  confute  the  evidence  from 
prophecy,  have  foolishly  alledged,  that  the  prophecy 
was  written  after  the  event.  This  has  been  object, 
ed  particularly  against  Daniel's  prophecies.  To 
this  objection  we  need  no  other  answer  than  what 
we  see  with  our  own  ej-es.  The  prophecies  are 
now  fulfilling.  Many  events  foretold  in  them  have  | 
been  accomplished  in  our  own  days  and  in  the  days 
of  oar  fathers.  And  wc  well  know  the  prophetic 
books  to  be  of  great  antiquity.  Porphyry  made 
this  allegation  in  the  third  century.  We  have  his 
testimony  to  their  ancient  existence.  We  must 
therefore  allow  them  to  be  given  by  divine  inspira- 
tion ;  for  by  the  concession  of  infidels  they  have  ac- 
curately described  the  predicted  events. 

The  predictions  now  fulfilling  must  convince  ev- 
ery man  of  ordinary  intellect  and  common  candour, 
that  the  scriptures  are  divine.  Infidelity,  in  such  a 
day  as  this,  indicates  an  awful  depravity  of  heart. 
The  wise  will  understand.  They,  who  will  not  un- 
derstand, are  bent  on  doing  wickedly.  Such  men 
are  not  easily  reclaimed.  If  an  honest  man  has 
doubts  concerning  the  authority  of  the  scriptures, 
he  certainly  will  wish  his  doubts  removed  ;  he  will 


'  DanieVs  Prophecy  Opened  and  Applied,      351 

apply  himself  to  diligent  and  prayerful  enquiry,  and 
in  this  way  they  will  be  removed.  The  man,  who 
labors  to  strengthen  his  doubts,  and  to  infuse  them 
into  others,  will  wax  worse  and  worse,  deceiving 
and  being  deceived ;  but  "  the  meek  God  will  guide 
in  judgment,  and  the  meek  he  will  teach  his  way." 

II.  The  prophecies,  which  we  opened  in  our 
former  discourse,  clearly  show  us  the  times  in  which 
we  live.  And  they  are  certainly  momentous  times. 
We  ought  to  realize  our  situation,  learn  our  duty 
and  attend  to  the  means  of  our  safety. 

Calculation  from  the  era,  in  which  the  papacy 
commenced,  brings  us  down  nearly  to  the  time  of 
its  end.  And  the  events  of  the  present  day  are  un- 
deniably such,  as  the  scripture  assures  us  will  ap- 
pear at  that  time. 

A  power  has  arisen  bearing  all  the  discriminating 
signatures  of  that  wonderful  kingdom  which  was  to 
appear  in  the  last  days.  Its  character,  exploits^  and 
successes  are  the  same. 

Daniel  and  John,  Peter  and  Paul  have  all  ddlcrib- 
ed  the  last  days  as  distinguished  by  the  prevalence 
of  infidelity  in  the  Christian  world.  They  have 
spoken  of  atheism  as  increasing  with  the  decline  of 
popery,  until  both  coalesce  into  one.  This  we  see 
verified.  Atheism  stands  forth  in  Europe  with 
greater  effrontery  than  in  preceding  ages.  The 
mummeries  of  the  papal  superstition  are,  indeed, 
more  generally  despised  ;  but  with  them  the  pure 
and  rational  religion  of  the  gospel  is  more  generally 
rejected.  Popery  is  declining,  not  so  much  from  a 
regard  to  true  religion,  as  from  a  disregard  to  all  re- 
ligion. 

If  we  can  form  an  opinion  from  credible  informa- 
tion ;  from  the  open  avowal  of  sentiments  ;  from 
the  zealous  circulation  and  ready  reception  of  licen- 
tious publications,  and  from  the  immoral  lives  of 
ipany,  on  this  side  of  the  Atlantic,   we  may  con- 


352       DankVs  Prophecy  Opened  and  Applied. 

elude  that  our  own  country  is  deeply  tainted  with 
the  corruptions,  which  Iiave  brought  down  divine 
judgments  on  a  great  portion  of  Europe.  Many 
who  would  not  choose  to  be  called  atheists,  and  who 
perhaps  ought  not  to  be  called  such,  maintain  and 
endeavour  to  defend  the  principles,  which  lead  to 
atheism.  There  are  those  who  say,  "  If  a  man  acts 
according  to  his  opinion,  whatever  that  opinion  may 
be,  he  acts  morally  right."  What  is  this  but  to 
prostrate  the  difference  between  truth  and  false- 
hood— between  right  and  wrong  ?  It  is  implicitly  to 
say,  *'  There  is  no  God,  or  he  has  no  moral  charac- 
ter, every  man's  opinion  is  the  standard  of  truth  and 
rectitude  for  himself,  and  no  man  is  accountable  to 
any  but  himself."  On  this  principle  religion  is  ban- 
ished and  society  will  be  dissolved. 

It  is  not  uncommon  to  hear  men  say,  "  religion 
and  civil  o^overnment  ha\'e  no  connexion,  and  con- 
sequently  religion  does  not  concern  men  as  rulers, 
or  concern  men  in  th?  choice  of  rulers."  What  is 
this  less  than  to  say,  "  there  is  no  such  thing  as  re- 
ligion?" For  if  it  does  not  concern  men  in  the  re- 
lation of  rulers,  neither  does  it  concern  them  in  the 
relation  of  parents,  or  children,  or  tradesmen,  or  ci- 
tizens. Whom  then  does  it  concern  ?  Religion 
consists  in  a  regard  to  all  the  duties  of  our  various 
relations.  If  we  exclude  it  from  the  relations  of  life, 
we  exclude  it  from  the  world. 

How  many  advocate  the  sentiment,  that  there  is 
no  future  punishment,  but  good  and  bad  men,  if 
they  exist  at  all,  will  be  alike  happy  after  death  ? 
The  basis  of  this  sentiment  must  be  either  that  there 
is  no  difference  between  moral  good  and  evil,  or  that 
God  is  not  a  moral  governor,  and  has  no  right  to 
punish.  If  this  be  a  truth,  we  may  all  believe  it, 
and  may  all  act  upon  it ;  for  we  may  be  governed 
by  truth.  But  if  all  men  should  act  on  this  senti- 
ment, we  could  not  live  in  society.    That  cannot  be 


DaniePs  Prophecy  Opened  and  Applied.     553 

a  truth,  which,  in  its  direct  influence,  would  depopu- 
late the  world. 

The  Apostle  Peter,  speaking  of  the  scoffers,  who 
should  come  in  the  last  days,  says,  "  they  will  de- 
ny Moses'  account  of  the  flood,  by  which  the  world, 
being  overflowed  with  water,  perished."  And  we 
know  that,  in  the  present  day,  there  are  such  scoffers 
both  in  conversation  and  writing.  And  these  cer- 
tainly must  be  infidels.  Isaiah,  Jesus  Christ,  Paul> 
Peter  and  the  evangelists  affirm  a  general  deluge, 
which  swept  away  the  inliabitants  of  the  earth.  The 
man  therefore  who  denies  this,  denies  the  authority 
of  the  whole  scriptures. 

Among  the  gloomy  signs  of  the  last  days,  one 
i  breaks  forth  of  a  different  complexion.     We  see  a 
wonderful  zeal  to  spread  the  gospel  by  sending  mis- 
sionaries among  unenlightened  nations,  as  Daniel, 
.  John  and  others  have  foretold.     We  hear  of  their 
I  success  in  remote  regions.     We  hear  of  new  move- 
I  ments  among  the  Jews,  and  of  the  discovery  of  peo- 
ple bearing  strong  marks  of  the  ten  tribes,  who  had 
I  for  ages,  been  buried  in  obscurity. 

From  these  appearances  we  must  conclude  that 
the  end  of  popery  and  infidelity  is  swiftly  advanc- 
ing. There  may  be  an  awful  conffict  ;  but  truth 
will  prevail. 

I  The  end  of  these  corruptions  is  what  all  chris- 
tians have  expected,  because  it  is  expressly  foretold ; 
but  concerning  the  manner  in  which  it  would  come, 
many  have  entertained  incorrect  ideas.  They  have 
supposed,  that  papal  and  infidel  nations  would  be 
reformed  by  rational  conviction — that  light,  break- 
ing in  upon  them,  would  discover  to  them  their  er- 
rors, and  turn  them  from  the  power  of  satan  unto 
God. 

But  nations,  having  sunk  into  deep  corruption 
under  the  advantages  of  revelation,  are  seldom  re- 
claimed merely  by  gentle  means.     There  will  be  a 
W  w 


354     DaniePs  Prophecy  Opened  and  jipplied. 

concurrence  of  divine  judgments.  By  these  a  great 
j^ortion  of  the  cncinics  of  truth  are  destroyed  ;  "and 
the  remnant  are  affrighted  and  give  glory  to  God." 

111.  If  we  are  now  in  the  last  times,  great  troubles 
are  to  be  expected.  These  will  fall  with  greatest 
weight  on  the  open  enemies  of  the  truth. 

Daniel,  speaking  of  the  present  day,  says,  "  There 
shall  be  a  time  of  trouble  such  as  never  was  since 
there  was  a  nation,"  St.  Paul  also  warns  us,  that 
*'  in  the  last  days  perilous  times  will  come." 
And  he  tells  how  they  will  come.  "  Men  shall 
be  lovers  of  themselves,  proud,  blasphemers,  in- 
continent, fierce,  covenant-breakers,  disobedient  to 
authority,  despisers  of  good  men,  false  accusers, 
lovers  of  pleasures  more  than  lovers  of  God." — ^ 
"  They  shall  depart  from  the  faith,  giving  heed  to 
seducing  spirits  and  doctrines  of  devils,  speaking 
lies  in  hypocrisy." 

Such  a  state  of  religion  and  morals  is  in  its  nature 
perilous.  It  subverts  government,  or  renders  it  ca- 
pricious and  opptressive.  It  destroys  all  confidence 
in  government,  and  mutual  confidence  among  citi- 
zens. When  the  Jews  regarded  not  God,  but  pro- 
ceeded from  evil  to  evil,  the  prophet  warned  them, 
*'  Take  ye  heed  every  man  of  his  neighbour,  and 
trust  ye  not  in  any  brother." 

Another  cause  of  troublous  times  will  be  the  ma- 
lignant influence  of  insidious  emissaries  in  dissemi- 
nating licentious  principles,  in  setting  nation  against 
nation,  and  in  creating  divisions  and  inflaming  ani- 
mosities in  the  same  nation.  John  foretels,  that  in 
this  period  the  spirits  of  devils  will  go  forth  to  gath- 
er the  kings  of  the  earth  together  to  the  battle  of  the 
great  day.  In  reference  to  the  same  period  Peter 
-says,  "  There  shall  be  false  teachers  among  you, 
who  privily  shall  bring  in  damnable  heresies,  deny- 
.  ing  the  Lord  who  bought  them,  and  bringing  on 
themselves  swift  destruction.  And  many  shall  fol- 
low their  pernicious  ways,  by  reason  of  whom  the 


DaniePs  Prophecy  Opened  and  Applied.     355 

jwiiy  of  truth  shall  be  evil  spoken  of.  Presumptuous 
iare  they,  self-willed,  despisers  of  ^j^overnment,  and 
not  afraid  to  speak  evil  of  dignities." 

You  will  observe,  that  Peter  speaks  of  these  em- 
issaries, not  only  as  opposing  religion  and  govern- 
ment, but  as  carrying  on  their  nefarious  designs 
privily  and  with  secret  artifice^  so  that  many  will 
unsuspectingly  follow  their  pernicious  ways,  until 
idestruction  comes  upon  them  swiftly.  They  will 
profess  to  respect  rational  religion  and  constitutional 
igovernment ;  they  will  say,  "  There  is  no  increase 
!of  infidelity  or  of  anarchy,  as  some  whimsical  or 
i dishonest  men  pretend  ;  but  only  an  increase  of 
[knowledge  and  liberality."  Thus  they  will  conceal 
I  the  hand,  that,  when  matters  are  prepared,  they 
imay  more  effectually  strike  the  blow.  But  discern- 
ing men  will  see  through  the  disguise  and  perceive 
the  danger.  Paul  says  of  them  who  resist  the  truth, 
;"  The  time  will  come,  when  they  shall  proceed  no 
further,  for  their  folly  shall  be  made  manifest  to  all 
men." 

Those  will  be  times  of  great  trouble  by  reason  of 
unusual  wars  and  convulsions  in  the  earth,  A  king 
will  stretch  forth  his  hand  on  the  countries,  and  ma- 
ny shall  be  overthrown.  The  kings  of  the  earth 
will  be  gathered  together  to  battle.  The  mighty 
power  which  has  cast  down  many,  will,  in  his  turn, 
come  to  his  end.  His  dying  convulsions  and  ex- 
piring throws  will  shake  many  nations. 

The  present  is  a  time  of  uncommon  trouble. 
Such  extensive  wars,  numerous  revolutions,  wanton 
spoliations,  and  national  distresses  have  seldom,  if 
ever,  been  experienced. 

But  the  end  is  not  yet.  Many  countries  are  still 
to  be  overthrown.  1  fear  that  greater  troubles  than 
the  past  are  yet  to  come  ;  these  may  fall  on  nations 
which  have  hitherto  escaped  ;  perhaps  on  us. 


356    DanieVs  Prophecy  Opened  and  Applied, 

The  administration  of  government  in  the  papal  ter^ 
ritories  of  Europe  has  long  been  rigorous  and  oj 
pressive.     We  huve  expected  a  change.     We  haA 
hoped  that  the  change  would  be  eftccted  in  an  easj 
way,  by  increasing  light  and  virtue  among  the  pet 
pie.     We  have  sometimes,  in  our  national  pridei 
flattered  ourselves,  that  by  our  example   of  virtii 
and  liberty,  union  and  happiness,   we  should  cor 
tribute  to  a  reform  in  the  corrupt  and  despotic  go^ 
ernments  of  the  old  world.     But  we  now  see  o\x\ 
error.     There  is  danger  that  our  example  will  fail 
The  old  corrupt  governments  will  not  be  reformeti 
by  any  example.    They  will  be,  or  rather  have  bee 
subverted  by  an  invading  power,  and  succeeded  bj 
governments  more  absolute  and  despotic.     The  hit 
ter  probably  will  continue  till  the  time,  when  a  gen-^ 
ral  reformation  in  religion  begins.      The   gospel,] 
when  it  has  its  proper  influence,  will  meliorate  thei 
condition  of  men.     Then  they  will  lead  quiet  and] 
peaceable  lives  in  all  godliness  and  honesty. 

The  spirit  of  prophecy,  when  it  warns  us  oi 
troublous  times,  kindly  informs  us  what  it  is  that 
makes  the  times  troublous.  It  is  the  wickedness  of 
mankind.  They  who  would  escape  the  troubles, 
must  avoid  that  wickedness,  which  is  the  cause  of 
them,  and  use  their  influence  to  correct  the  false 
sentiments  and  reform  the  corrupt  manners  of  all 
around  them. 

This  leads  us  to  add, 

IV.  If  we,  as  a  people,  hope  to  escape  the  evils, 
which  are  come  and  coming  on  guilty  nations,  we 
must  avoid  an  adoption  of  their  licentious  princi- 
ples, and  an  imitation  of  their  corrupt  manners  ; 
and  must  cautiously  shun  all  such  connexion  with 
them,  as  would  naturally  tend  to  introduce  those 
principles  and  manners. 

The  angel  says  to  Daniel,  "  There  shall  be  a  time 
of  trouble,  such  as  never  was — but  the  children  of 


Daniel'' s  Prophecy  Opened  and  Jpplled,     357 

thy  people  shall  be  delivered."  If  the  converted 
Jews  will  be  delivered,  we  may  believe  that  Chris- 
tian nations,  who  nuiintaiii  the  purity  of  their  reli- 
gion, will  be  delivered  also. 

John,  describing  the  awful  judgments  of  the  last 
times,  stops  in  the  midst  of  his  subject,  to  inter- 
pose an  exhortation  from  the  great  head  of  the 
church.  *'  Behold,  I  come  as  a  thief.  Blessed  is 
he  that  vv^atcheth  and  keepeth  his  garments,  lest  he 
walk  naked,  and  they  see  his  shame."  And  fore- 
telling the  catastrophe  of  mystical  Babylon,  he  ad- 
dresses an  admonitory  caution  to  the  church  ;  "  I 
heard  a  voice  from  heaven,  saying,^come  out  of  her, 
my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues ;  for  her  sins  have 
reached  unto  heaven,  and  God  hath  remembered 
her  iniquities." 

If  there  be  in  the  world  an  antichristian  power 
which  is  soon  to  fall,  (and  we  ail  know  there  is  such 
a  power,)  it  is  our  wisdom  to  stand  at  such  a  cau- 
tious distance  from  her,  asr  not  to  be  crushed  by  her 
fall,  and  involved  in  her  ruin.  It  is  certain,  that 
they  who  come  into  her  embraces,  will  share  in  her 
catastrophe.  On  this  subject  the  scripture  is  so 
plain  and  explicit,  that  every  one  who  regards  its 
authority,  will  feel  the  solemn  importance  of  its 
warnings. 

The  warnings  of  prophecy  are  repeated  and  en- 
forced by  the  voice  of  providence.  The  dreadful 
calamities  of  the  times  have  fallen  on  that  part  of  the 
world  which  is  nominally  Christian  ;  and  fallen  with 
accumulated  weight  on  the /^c/ja/ nations. 

The  heathen  nations  are  comparatively  in  a  state  . 
cpf  tranquility.     Hence  they  are  in  a  condition  to  re- 
ceive the  messengers  sent  to  carry  the  gospel  among 
them.     Such  was  the  state  of  the  world  in  the  times 
of  the  Apostles.     While  the  tumalts  and  persecu- 


358     Daniel^ s  Propliecy  Opened  and  Applied. 

tions  in  Judea  rendered  their  residence  there  unsafe, 
peace  among  the  gentiles  encouraged  their  visits  to 
them  and  facilitated  their  success. 

I  have  said,  the  calamities  of  the  times  have  fallen 
with  principal  severity  on  the /;fl!/?a/ nations.  Some 
states  called protestant  have,  indeed,  shared  in  these 
calamities  ;  as  the  United  Provinces,  the  Cantons 
of  Switzerland  and  the  dominions  of  Prussia.  But 
it  is  the  religion,  not  the  name  of  protestantism^ 
Avhich  will  be  a  security.  Some  portions  of  those 
states  have  been  professedly  papal ;  and  here  have 
been  the  hot  beds  of  atheism  and  illuminism.  "  Hol- 
land has  been  the  grand  asylum  of  the  infidelity  of 
the  north.  Its  polluted  presses  have  teemed  with 
the  blasphemous  productions  of  Voltaire  and  his 
associates.  The  Helvetic  Confederacy  was  in  name 
partly  papal  and  partly  protestant,  but  in  reality 
tainted  with  atheism  to  its  very  core.  And  Voltaire 
boasted,  that  in  Calvin's  own  town,  Geneva,  there 
were  only  a  few  beggarly  fellows,  who  believed  in 
Christ ;  and  from  thence  lo  Berne  there  was  not  a 
christian  to  be  found."  Frederick  the  great,  the 
king  of  Prussia,  patronized  Voltaire,  and  co-ope- 
rated with  him  in  spreading  the  principles  of  atheism 
in  his  dominions.  It  is  therefore  no  wonder,  that 
the  judgments  of  God  have  fallen  in  so  awful  a  man- 
ner on  those  countries. 

A  writer  of  our  own*  observes,  "  that  the  French 
nation  are  made  strong,  as  the  Chaldeans  were  of 
old,  to  execute  God's  judgments  on  a  guilty  world. 
Though  they  mean  not  so,  yet  they  appear  at  this 
day  to  be  instruments  in  God's  hand  for  this  pur- 
pose." 

It  is  remarkable,  that  that  nation,  which  first 
openly  renounced  the  Deity,  was  the  first  to  feel  his 
judgments,  and  then  to  be  the  principal  executioner  , 

•  Bacsn. 


1 


DanieVs  Prophecy  Opened  and  applied.     35^ 

of  his  judgments  on  others  ;  and  that  she  has  all 
along  been  a  principal  sufferer. 

Itvvill  be  natural  to  enquire,  whatowr  nation  must 
expect  in  these  troublous  times.  But  I  cannot  tell, 
unless  I  am  first  told,  how  she  will  conduct. 

Our  nation  is  no  where  a  distinct  subject  of  proph- 
ecy. This  country  was  unknown  in  the  days  of  the 
prophets.  If  it  was  then  inhabited,  it  was  not  in  a 
state  of  civilization.  The  prophecies  which  respect 
us  must  be  general,  and  the  same  which  respect 
others  of  similar  character. 

We  are  a  people  who  enjoy  the  gospel.  God 
makes  a  difference  between  heathen  nations,  and 
apostate  nations.  So  he  evidently  does  at  this  day — 
so  he  has  ever  done  in  former  days.  He  said  to  his 
ancient  people,  "  You  only  have  I  known  of  all  the 
families  of  the  earth,  therefore  I  will  punish  you  for 
all  your  iniquities."  If  we  put  the  gospel  from  us 
in  principle  and  practice — if  we  so  intimately  as- 
sociate with  corrupt  and  infidel  nations,  as  to  be  con- 
taminated with  their  licentious  principles  and  assim- 
ilated to  them  in  their  vicious  manners,  we  shall 
most  certainly  share  with  them  in  the  plagues,  which 
are  come  and  coming  on  them.  But  if,  according 
to  the  express  command  of  our  Lord,  we  come  out 
from  among  them,  and  are  careful  to  preserve  the 
purity,  and  extend  the  influence  of  the  gospel,  we 
shall  enjoy  a  happy  exemption  from  those  dreadful 
calamities. 

If,  in  this  favoured  and  enlightened  land,  the 
time  should  come,  when  the  people  arc  content  to 
live  without  a  stated  ministry  ;  or  when  the  neces- 
sary support  of  the  ministry  is  publicly  withdrawn  ; 
or  when  men  of  despicable  education,  licentious 
principles  or  corrupt  morals  are  put  in  the  place  of 
gospel  ministers  ;  or  when  open  infidels  and  dcspis- 
ers  of  the  gospel  fill  the  several  departments  of  gov- 
trnment ;  then  we  may  be  assured,  that  the  judg- 


560     DanleVs  Prophecy  Opened  and  Applied, 

ments  of  God  are  coming  upon  us,  and  they  will  not 
linger. 

Our  government  is  constitutionally  republican. 
The  niaintencince  of  such  a  government  depends  on 
the  virtue  of  the  people  ;  and  national  virtue  de- 
pepids  on  tlie  hifluence  of  religion.  And  the  na- 
tional character  is  in  nothing  more  clearly  demon- 
strated, than  in  the  choice  which  the  people  make 
of  men  to  rule  over  them. 

We  are,  by  divine  direction,  to  "lookout  from 
among  us  able  men,  men  of  truth,  men  who  fear 
God  and  hate  covetousness,  and  appoint  them  to  be 
rulers." — "  He  that  ruleth  over  men  must  be  just, 
ruling  in  the  fear  of  God." — And  it  is  the  character 
both  of  a  good  ruler  and  a  good  citizen,  that  "  in  his 
eyes  a  vile  person  is  contemned,  but  he  honoureth 
them  who  fear  the  Lord." 

If  we  believe  the  gospel  to  be  true,  and  feel  it  to 
be  important,  let  us  openly  profess  and  obey  it,  and 
declare  to  the  world  that  we  are  not  ashamed  of  it. 
This  you  will  all  acknowledge  to  be  your  duty,  be- 
cause you  all  know  it  to  be  expressly  commanded. 
If  I  now  call  upon  you  to  profess  your  fc'ith  in  the 
gospel,  I  only  lay  before  you  a  divine  requirement. 
Why  then  do  you  neglect — why  do  you  delay  to  do 
this  ? 

You  can  assign  no  sufficient  reason.  You  intend 
to  perform  the  duty.  But  when  ?  Is  it  not  a  pres- 
ent duty  ?  If  you  delay  to  do  that  which  you  ought 
to  do  without  delay,  you  live  in  continued  disobe- 
dience. 

But,  then,  "  let  every  one  who  nameth  the  name 
of  Christ,  depart  from  iniquity."  If  you  call  Christ 
your  Lord,  and  eat  and  drink  in  his  presence,  and 
still  are  workers  of  iniquity,  he  will  appoint  }  ou 
your  portion  with  unbelievers. 

God's  judgments  are  abroad  in  the  earth  ;  learn 
righteousness.     His  judgments  threaten  our  land; 


DanieVs  Prophecy  Opened  and  Applied.     361 

prepare  to  meet  him.  He  still  suspends  the  execu- 
tion of  his  severest  wrath.  In  the  mean  time,  he 
hearkens  and  hears,  whether  any  man  speak  aright ; 
whether  any  man  repent  of  his  wickedness,  saying, 
what  have  I  done  ? 

A  general  reformation  will  certainly  prevent  our 
ruin,  A  few  good  men  by  their  prayers  may  pre- 
vail to  avert  divine  anger,  and  by  their  example  may 
do  much  to  restrain  the  progress  of  iniquity.  At 
least  they  will  save  their  own  souls. 

When  you  hear  from  the  word  of  prophecy,  that 
times  of  great  trouble  are  before  us,  you  feel  for 
your  children,  who  probably  are  to  live  in  troublous 
times.     What  then  ought  you  to  do  ? 

Maintain  rehgion  in  your  houses ;  command  your 
children  to  keep  the  way  of  the  Lord ;  instruct  them 
in  this  way  ;  walk  before  them  in  it.  Thus  you 
will  best  prepare  them  for  the  times,  in  which  they 
are  to  live,  whether  they  may  be  troublous  or  pros- 
perous. Thus  you  will  best  assist  them  in  prepar- 
ing for  that  world,  where  no  adversary  can  come» 
Encourage  them  in  the  practice  and  in  the  profes- 
sion of  religion  ;  warn  them  against  the  instructions 
which  cause  to  err  from  the  words  of  knowledge  ; 
guard  them  against  the  connexions  which  v/ould  se- 
duce them  from  the  ways  ot  virtue. 

My  young  friends  ;  we  fear  that  evil  days  are  be- 
fore you.  The  times  in  which  you  live  are  cor- 
rupt ;  those  in  which  you  are  to  live  may  be  more 
perilous.  "  Walk  circumspectly,  not  as  fools,  but 
as  wise,  redeeming  the  time,  because  the  days  are 
evil,"  and  may  be  more  so.  Be  ye  well  establish- 
ed in  the  principles  of  religion,  that  ye  be  not  soon 
shaken  in  mind,  nor  moved  from  the  hope  of  your 
calling. 

Whatever  may  be  the  state  of  the  country  in  fu- 
ture years,  one  thing  is  certain  ;  death  and  eternity 
are  before  you.     Therefore  attend  immediately  to 
X  X 


362     Daniel^s  Prophecy  Opened  and  Applied. 

the  work  of  your  salvation.  This  is  what  first  con- 
cerns you.  It  concerns  you  on  this  very  day.  Let 
this  be  a  day  of  repentance — a  day  of  salvation. 
Now,  before  you  leave  this  house,  make  a  dedica- 
tion of  yourselves  to  God;  form  a  humble  resolu- 
tion of  future  piety  and  virtue  ;  lift  up  a  petition  to 
God  for  his  grace  to  confirm  this  resolution,  and  to 
assist  your  execution  of  it ;  encourage  one  another, 
in  time  to  come,  in  pursuing  a  religious  life  ;  shun  i 
the  company  of  the  impious  and  profane  ;  become 
the  companions  of  them  who  fear  God  ;  join  your^ 
selves  to  the  Lord  in  a  perpetual  convenant,  whicl 
shall  not  be  forgotten. 

If  we  could  see  you  of  the  rising  generation  gen- 
erally devoting  yourselves  to  God,  we  might  con- 
clude, that  there  is  a  blessing  in  store  for  the  land. 
God  spared  Nineveh  in  behalf  of  the  children,  who 
were  too  young  to  discern  between  good  and  evil. 
Much  rather  would  he  spare  a  guilty  nation,  whose 
children,  as  soon   as  they  could  discern  between 
good  and  evil,  chose  the  good  and  refused  the  evil ;. 
for  then  there  would  be  a  prospect,  not  only  of  the 
existence  of  religion  for  one  generation  more,  bul 
of  the  transmission  of  it  to  many  future  general 
tions.     In  such  a  pleasing  appearance   we  might 
apply  the  promise  of  God  communicated  to  the  peo- 
pie  of  Israel  by  the  prophet  Isaiah,  *'  Thus  saitl 
the  Lord,  As  the  new  wine  is  found  in  the  clustrej 
and  one  saith,  Destroy  it  not,  for  a  blessing  is  in  it 
so  will  I  do  for  my  servants'  sake,  that  I  may  not 
destroy  them  all.     And  I  will  bring  forth  a  seed  out 
of  Jacob,  and  out  of  Jadah  an  inheritor  of  my  holy^ 
mountain,  and  mine  elect  shall  long  inherit  it,  an( 
ray  servants  shall  dwell  there." 


SERMON  XX. 


Death  and  Judgment.     A  Discourse  at  the  Funeral 
of  a  Young  Man. 


HEBREWS  ix.  27. 


//  is  appointed  to  man  once  to  die  ;   but  after  this  the 
judgment. 


Wi 


HILE  we  continue  in  this  world,  we 
experience  a  great  variety  of  changes.  We  pass 
from  childhood  to  youth  ;  some  from  youth  to  ma- 
turity ;  a  few  from  this  to  old  age.  We  see  many 
changes  in  our  condition  :  The  vicissitude  of  sick- 
ness and  health  in  our  bodies,  of  disappointment 
and  success  in  our  business,  of  grief  and  joy  in  our 
minds,  of  pain  and  satisfaction  in  our  relations,  of 
darkness  and  light  in  our  prospects,  is  incident  to 
us  all. 

But  there  is  one  change  before  us  more  important 
than  all  which  precede  it ;  the  change  mentioned  in 
our  text.  "  It  is  appointed  to  men  to  die."  This 
we  have  not  yet  experienced ;  but  we  have  seen  it 
in  others  ;  and  we  know  it  to  be  great.  Death 
breaks  our  mortal  connexions,  separates  us  from 


564  Death  and  Judgment, 

our  earthly  interests,  seals  up  our  corporeal  senses,] 
divests  us  of  our  animal  powers,  and  consigns  oui 
fleshly  part  to  the  grave.  What  next  ensues,  sense 
cannot  inform  us  ;  reason  can  make  no  certain  dis- 
covery. Revelation  only  has  brought  life  and  im- 
mortality  to  light.  This  assures  us,  that  beyonc' 
death  there  is  a  state  of  retribution,  and  that  there 
every  man  will  receive  according  to  the  deeds  dom 
in  the  body.  Death  considered  as  the  terminatioi 
of  a  state  of  trial,  and  tlie  introduction  to  an  eternal' 
state  of  retribution,  is  a  change  more  momentous 
than  we  can  imagine. 

The  apostle  teaches  us,  that  this  change  is  certain  ; 
**  it  is  appointed  to  man." 

There  are  other  changes  incident  to  men  ;  but 
we  know  not  that  they  are  appointed  to  us,  and  we 
hope  to  escape  them.  Death  is  an  event,  and  the 
grave  is  the  house,  appointed  for  all  living.  Here 
the  rich  and  the  poor,  the  young  and  the  aged,  the 
great  and  the  small  meet  together,  and  there  is  no 
distinction.  The  sentence  passed  on  our  offending 
progenitor,  is  a  sentence  on  all  his  descendants, 
**  Dust  thou  art,  and  unto  dust  thou  shalt  return." 

Men  are  generally  attentive  to  their  worldly  con- 
dition. They  foresee  probable  evils  and  hide  them- 
selves. Against  the  dangers  which  threaten  their 
temporal  interests,  they  guard  with  prudent  fore- 
thought. But  how  thoughtless  are  they  of  death  ? 
Other  events,  in  comparison  with  this,  are  small ; 
the  means  which  we  apply  to  prevent  them,  are  of 
doubtful  success  ;  and  perhaps  the  evils  which  we 
fear  are  but  the  creatures  of  our  fear,  and  never  will 
be  realized.  But  death  is  certain.  It  is  appointed 
to  all.  Its  importance  is  infinite.  The  means  in 
our  hands  to  render  its  issue  happy,  if  faithfully  ap- 
plied, are  of  infallible  success.  Why  then  do  we 
neglect  these,  while  we  so  assiduously  apply  the 
former  ? 


Death  and  Judgment,  365 

There  may  be  many  causes.  Death  is  so  solemn 
a  change,  that  many  choose  not  to  think  of  it  at  all. 
They  labor  rather  to  forget  it,  than  to  prepare  for  it. 

Others  put  far  from  them  the  evil  day.  They 
know  it  is  appointed  for  them  ;  but  they  hope  the 
time  is  distant.  This  self- flattery  blinds  the  minds, 
and  stupifics  the  hearts  of  the  young.  To  realize 
death,  in  all  its  gloomy  circumstances,  sinks  their 
spirits,  and  deadens  their  sensual  joys.  They  de- 
sire to  see  many  days  and  to  rejoice  in  them  all,  and, 
therefore,  consider  not  the  days  of  darkness,  that 
they  shall  be  many. 

Preparation  for  death  is  a  work,  in  which  the  de- 
praved heart  is  reluctant  to  eugage.  It  includes 
serious  meditation,  fervent  prayer,  deep  repentance, 
humble  reliance  on  mercy,  diligent  application  to 
duty,  the  denial  of  ungodliness  and  worldly  lusts, 
a  life  of  righteousness,  godliness  and  sobriety. 
These  things  are  contrary  to  the  prevailing  habits 
of  corrupt  minds. 

There  are  many,  who  either  do  not  believe,  or 
have  no  impressive  apprehension  of  a  future  state 
of  retribution.  They  imagine  either  that  death  will 
terminate  their  existence,  or  that  the  mercy  of  God 
will  make  all  men  alike  happy,  and  that  consequently 
nothing  done,  or  to  be  done  by  them,  will  have 
any  influence  in  regard  to  their  state  after  death. 
And  as  death  is  in  itself  a  gloomy  change,  they 
think  it  their  wisdom  to  exclude  it  irom  their 
thoughts,  that  they  may  pass  through  life  more 
cheerfully. 

But,  however  men  may  flatter  themselves,  death 
certainly  awaits  them ;  and  the  time  is  at  hand, 
when  they  will  feel  its  power,  and  experience  its 
consequences.  The  artifices  they  use  to  divert  it 
from  tlieir  thoughts,  or  to  make  it  seem  uninter- 
esting, will  neither  prevent  its  approach,  nor  dimin- 
ish its  terrors  when  it  comes.     Our  true  wisdom  is 


;65 


Death  and  Judgment, 


to  consider  it  in  that  light,  in  which  scripture  and 
reason  represent  it,  as  a  change  which  will  fix  our 
eternal  condition  in  happiness  or  misery  ;  to  make 
it  the  subject  of  frequent  meditation  ;  to  bring  it 
near  to  ourselves  ;  and  to  be  always  ready  for  it. 
For,  as  the  apostle  observes,  We  are  to  die  but 
once,     "  It  is  appointed  to  man  once  to  die." 

There  are  many  cases,  in  which  we  may  make 
repeated  experiments.  If  we  fail  in  the  first  trial, 
we  may  renew  it  in  a  different  form.  If  we  succeed 
not  in  one  way,  we  may  hope  to  do  better  in  another. 
If  we  liave  erred  in  our  measures,  we  may  possibly 
correct  our  mistake  in  a  future  essay,  and  thus  re- 
trieve our  loss.  But  in  relation  to  our  eternal  inter- 
est, there  can  be  no  such  remedy  after  death,  for 
we  are  to  die  but  once  :  *'  He  that  goeth  down  to 
the  grave,  shall  no  more  return  to  his  house,  neither 
shall  his  place  know  him  any  more."  He  shall  no 
more  hear  the  offers  of  pardon,  or  the  calls  to  repent- 
ance— no  more  feel  the  strivings  of  the  spirit — no 
more  be  allowed  to  converse  with  the  word  of  sal- 
vation— no  more  stand  in  the  place,  where  mere}'  is 
proclaimed  to  guilty  mortals.  There  is  no  work 
nor  device  in  the  grave. 

W<?re  we  sure  of  another  season  of  probation,  still 
it  would  be  folly  to  neglect  this  ;  for  we  never  ought 
to  commit  an  error  for  the  sake  of  correcting  it. 
There  might,  however,  in  this  case,  be  some  hope, 
that  the  ill  consequences  of  previous  neglect  would 
teach  us  future  wisdom.  But  as  this  is  the  only  sea- 
son, the  neglect  of  it  is  folly — is  madness  in  the  ex- 
treme. 

The  errors  men  commit  in  their  secular  concerns 
usually  proceed  from  ignorance.  What  man  in  his 
senses  will  do  that,  which  he  knows  to  be  inconsist- 
ent with  the  end  in  view?  But  in  the  concerns  of 
futurity  we  cannot  plead  ignorance  in  excuse  for  the 
errors  of  our  conduct,  because  we  are  fully  instruct- 


Death  and  Judgment.  367 

ed,  in  the  word  of  God,  what  our  interest  is,  and 
how  we  may  secure  it.  The  man  who  pursues  a 
course  of  sin  in  direct  opposition  to  his  own  know- 
ledge, and  thus  plunges  himself  into  misery,  when 
he  knows  there  is  no  after  remedy,  discovers  a  per- 
verseness  of  heart,  which  probably  would  prevent 
a  reformation,  even  though  another  trial  were  al- 
lowed him. 

All  the  hope  we  have  of  future  happiness,  is  de- 
rived from  the  word  of  God ;  for  no  where  else  do 
we  learn,  that  sinners  can  obtain  mercy.  The  same 
word,  which  offers  pardon,  states  the  terms  of  it. 
These  are  repentance  and  new  obedience.  This 
word  further  teaches  us,  that  now  is  the  accepted 
time,  and  the  day  of  salvation,  and  that  if  we  neglect 
our  salvation  in  this  accepted  time,  there  is  no  es- 
cape. It,  therefore,  concerns  every  one  to  know  in 
this  his  day  the  things,  which  belong  to  his  peace. 

The  Apostle  leads  us,  in  the  next  place,  to  con- 
template the  solemn  scene,  which  will  open  upon  us 
after  death,  "  It  is  appointed  to  man  once  to  die, 
and  after  this  the  judgment.'''' 

It  is  this  which  gives  death  its  most  awful  impor- 
tance. Death  considered  as  the  termination  of 
our  present  mode  of  existence,  and  as  the  dissolu- 
tion of  all  earthly  connexions,  is  a  solemn  event. 
But  when  we  consider  it  as  an  introduction  to  a  new 
and  unexperienced  state  of  existence,  in  which  mc 
shall  be  happy  or  miserable  for  ever,  according  to 
the  character  formed  in  life,  its  magnitude  rises 
beyond  all  conception. 

The  scripture  teaches  us,  that  the  body  laid  in  the 
dust  will  in  some  distant  period  be  raised  again.  At 
what  time  the  resurrection  of  the  dead  will  be,  we 
are  not  informed.  So  much,  in  general,  we  are 
taught,  that  it  will  be  as  soon  as  the  great  plan  of 
providence  in  relation  to  this  world  is  completed, 
and  the  succession  of  mortals  is  finished. 


368  Death  and  Judgment. 

At  that  time  al!  mankind  in  their  new  raised  bo- 
dies will  be  called  to  judgment,  and  every  one  will 
be  punished  or  rewarded  according  to  the  works 
performed  and  the  character  acquired  in  their  pro- 
bationary state. 

Before  this  grand  solemnity,  and  immediately  af- 
ter death,  the  immortal  soul,  dislodged  from  the 
body,  M'ill  be  consigned  to  its  proper  place,  and  will 
there  exist  in  a  degree  of  happiness  or  misery,  until 
the  grand  and  tremendous  day  of  the  Lord. 

That  the  soul  will  exist  in  a  separate  state,  during 
the  time  which  intervenes  between  the  death  and 
the  resurrection  of  the  body,  is  a  doctrine  plainly 
taught  in  divine  revelation.  When  the  dust  returns 
to  dust  as  it  was,  the  spirit  returns  to  God  who  gave 
it.  Our  Saviour  speaks  of  those  who  kill  the  body, 
but  are  not  able  to  kill  the, soul.  This  survives  the 
mortal  body,  and  is  not  subject  to  death.  When 
the  beggar  in  the  parable  died,  he  was  carried  by 
angels  to  Abraham's  bosom.  When  the  rich  man 
died  and  was  buried,  he  lifted  up  his  eyes  in  hell, 
being  in  torments.  The  different  states  of  existence 
assigned  to  these  two  opposite  characters,  were  im- 
mediately after  death  ;  for,  at  this  time,  the  rich 
man  had  brethren  on  earth,  who  were  in  danger  of 
coming  to  the  same  place  of  torments.  They  were, 
like  him,  infidels  who  believed  not  Moses  nor  the 
prophets.  Paul  expected,  at  his  death,  to  be  absent 
from  the  body  and  present  with  the  Lord.  This 
expectation  reconciled  him  to  death  ;  for  in  tiie  pre- 
sence of  Christ,  he  knew,  he  should  enjoy  a  felicity 
far  superior  to  ail  the  good,  which  he  could  find  on 
earth.  If  he  was  to  be  absent  from  the  body,  and 
l)resent  with  the  Lord,  then  he  was  to  exist ;  for  if 
the  soul  died  or  slept  with  the  body,  what  could 
there  be,  to  be  absent  from  it,  or  present  elsewhere  ? 

The  separate  existence  of  the  soul  is  agreeable  to 
reason  and  experience.     We  find  eveu  now,  that 


Death  and  Judgment,  369 

many  of  its  operations  are  independent  of  the  body. 
It,  indeed,  receives  its  ideas  by  the  medium  of  the 
bodily  senses  ;  but  when  it  has  received  them,  it 
can  review  them,  compare  them,  make  deductions 
from  them,  without  the  external  senses. 

We  are  not  to  suppose,  that  in  this  separate  state, 
rewards  and  punishments  will  be  dealt  out  in  their 
full  measure.  Their  exact  adjustment  to  the  differ- 
ent degrees  of  purity  or  pravity  in  different  char- 
acters, will  doubtless  be  reserved  to  the  time  of  the 
resurrection  and  judgment.  Then  God  will  render 
to  every  man  according  to  his  works,  and  thus  dis- 
play his  righteousness  before  the  assembled  uni- 
verse. 

The  happiness  of  the  pious  and  the  misery  of  the 
wicked,  in  the  intermediate  state,  will  probably  be 
only  such  as  results  from  their  own  tempers,  and 
from  the  connexions  into  which  they  fall.  And 
this  will  be  inconceivably  great.  The  rich  man 
was  tormented,  and  Lazarus  was  comforted. 

Sinners,  in  the  present  state,  delay  their  repent- 
ance in  hope  of  long  life.  And  some,  perhaps, 
flatter  themselves,  that  if  they  should  be  surprized 
by  death,  and  misery  should  ensue,  this  misery  is 
at  an  unknown  and  inconceivable  distance ;  for,  they 
imagine,  they  shall  lie  insensible  during  the  long 
period  between  death  and  the  resurrection.  And 
the  terror  of  their  possible  misery  is  greatly  dimin- 
ished, and  almost  lost,  in  the  hope  that  they 
shall  finally  escape  it,  and  in  the  idea  of  its  immense? 
distance,  even  though  it  should  eventually  befal 
them. 

But  the  scripture  leaves  them  no  foundation  for 
such  flattering  imaginations.  It  teaches  them,  that 
as  life  is  the  only  probation,  so  in  the  moment  when 
the  soul  quits  this  mortal  frame,  its  eternal  state 
commences.  Their  own  observation  must  con- 
vince them,  that  life  is  short  and  uncertain,  and  that 

Yy 


o70  Death  and  Judgment, 

death  may,  at  any  hour,  arrest  them.  They  have 
therefore  every  possible  motive  to  begin  the  work 
of  their  salvation  immediately — to  repent  and  secure 
their  pardon  without  one  hour's  delay. 

Under  the  afflictions  of  the  present  life,  saints 
may  console  themselves  with  the  belief,  that  these 
afflictions  are  working  for  them  an  eternal  weight  of 
glory  ;  and  that  when  they  rest  from  their  labors 
and  sorrows,  their  glory  will  immediately  com- 
mence. 

How  great  soever  the  happiness  of  the  just  and 
the  misery  of  the  wicked  will  be  in  the  intermediate 
state,  there  is  reason  to  believe,  that  both  the  one 
and  tie  other  Mill  be  mightily  increased  after  the 
general  judgment.  In  the  complete  union  of  soul 
and  body  there  will  be  an  increased  capacity  of  en- 
joyment, or  of  suffering.  Then  some  positive  re- 
wards will  be  bestowed  on  the  godly,  and  some  po- 
sitive punishments  inflicted  on  the  guilty.  Then  the 
virtues,  graces  and  good  works  of  the  former  will  be 
brought  forth  as  the  light,  and  displayed  as  the  noon 
day  ;  and  the  vices  and  iniquities,  the  secret  sins 
and  vile  intentions  of  the  latter  will  be  detected  and 
txposed  before  the  assembled  world.  The  former 
will  exult  with  joy  in  the  approbation  of  their  God  ; 
the  latter  will  sink  down  in  shame  and  remorse  un- 
der conscious  guilt  and  universal  infamy. 

Seeing  we  look  for  such  things  as  these,  what 
manner  of  persons  ought  we  to  be  in  all  holy  con- 
versation and  godliness  ?  It  becomes  us  to  withdraw 
our  confidence  and  affection  from  the  world.  Our 
time  in  it  is  short,  and  the  fashion  of  it  is  passing 
away.  The  things  on  earth  are  decaying  ;  the 
earth  itself  will  be  given  to  the  flames.  In  things 
which  perish,  man,  who  is  immortal,  cannot  find  a 
satisfactory  portion.  Were  the  earth  permanent, 
yet  to  man  it  would  be  of  little  value,  for  he  must 
soon  depart. 


Death  and  Judgment,  371 

The  poor  in  this  world,  who  are  rich  in  faith  may 
rejoice  in  the  promise,  that  they  shall  inlierit  all 
things.  Some  there  are  who  possess  more  tlvan 
they.  But  time  will  place  them  on  a  level.  Death 
VI  ill  throw  down  all  distinctions.  In  the  erave  the 
rich  and  the  poor  meet  together.  The  only  distinc- 
tion wortli  regarding,  is  that  which  relates  to  another 
world.  Let  us  not  be  solicitous  to  obtain  treasures 
on  earth,  which  are  soon  to  perish  ;  l)ut  seek  in 
heaven  a  better  and  an  enduring  substance. 

Let  the  young  habituate  themselves  to  think  of 
death  and  judgment.  These  are  solemn  events. 
You  easily  see  that  they  ought  to  be  much  in  the 
thoughts  of  aged  people,  the  tmne  of  whose  depart- 
ure is  at  hand.  But  for  yourselves  you  think,  the 
time  of  death  is  remote,  and  you  may  seek  pleasure ; 
you  may  indulge  cheerfulness. 

My  friends  ;  you  may  seek  pleasure  ;  you  may 
indulge  cheerfulness.  But  tell  me,  I  beseecli  you, 
how  you  expect  to  enjoy  them.  Can  you  enjoy 
them,  while  the  terrors  of  death  and  judgment  are 
before  you  ?  These,  in  spite  of  all  your  self  flat- 
teries, will  sometimes  glare  upon  you.  True  pleas- 
ure is  the  pleasure  of  religion  ;  true  cheerfulness  is 
the  cheerfulness  of  a  good  conscience  and  a  good 
hope.  Early  secure  an  interest  in  God's  promises  ; 
early  ascertain  your  title  to  heaven  ;  then  may  you 
ht,  glad  and  rejoice  all  your  days  ;  then  will  death 
lay  aside  its  gloom,  and  judgment  divest  itself  of 
its  terrors  ;  then  may  you  adopt  the  language  of 
christian  triumph,  "  O  death,  where  is  thy  sting  ? 
O  grave,  where  is  thy  victory  ?" 

The  young  think,  the  aged  ought  to  stand  in 
daily  readiness  for  death.  The  aged  thought  the 
same  when  they  were  young.  Have  they  altered 
their  opinion,  since  the  nearness  of  death  is  become 
more  certain  ?  We  hope  not.  Surely,  in  this  peri- 
od of  life,  when  they  feel  themselves  bending  to- 


572  Death  and  Judgment, 

ward  the  grave — when  they  see  it  opening  for  their 
fellow  mortals,  and  generally  for  those  who  are 
younger  than  they,  and  often  for  youths,  they  will 
number  their  days,  and  apply  their  hearts  to  wisdom. 
They  will  review  their  past  lives,  examine  their 
character,  renew  their  repentance,  and  walk  circum- 
spectly redeeming  the  time.  Thus  they  will  make 
their  remaining  days  comfortable,  and  the  prospect 
of  death  pleasant.  Thus  they  will  look  forward  with 
joy,  because  their  redemption  draweth  near.  They 
who  have  had  a  long  life  should  consider,  that  they 
have  a  long  account  to  render.  They  have  enjoyed 
many  privileges,  and  enjoyed  them  for  many  years. 
If  they  have  continued  impenitent,  their  guilt,  in- 
creasing from  year  to  year,  is  awfully  accumulated. 
Let  them  seek  pardon  by  repentance,  ascertain  their 
pardon  by  fruits  meet  for  repentance,  and  give  dili- 
gence to  the  full  assurance  of  hope  to  the  end. 

As  we  are  all  pilgrims  on  earth — all  travailing  the 
same  road  toward  the  grave — all  bound  to  the  eter- 
nal world — all  subject  to  like  adversities  and  trials 
on  our  journey,  let  us  have  compassion  one  of 
another,  be  pitiful,  be  courteous.  Let  us  bear  one 
another's  burdens,  and  by  mutual  counsel,  example 
and  encouragement,  animate  one  another  in  the 
way  to  that  heavenly  country  to  which  we  all  wish 
and  hope  to  arrive.  Great  will  be  our  happiness, 
when  we  shall  enter  into  that  blessed  region.  Great- 
ly will  that  happiness  be  increased  by  seeing  those 
with  us,  whom  we  guided  and  conducted  thither. 
Charity  essentially  belongs  to  the  religion  of  hcctven. 
Charity  on  earth  is  a  necessary  preparation  for  heav- 
en. Let  us  above  all  things  have  fervent  charity 
among  ourselves. 

These  sentiments,  my  young  friends,  are  of  sol- 
emn importance.  Let  them  be  deeply  impressed 
on  your  minds.  Let  them  be  urged  home  to  your 
feelings  by  tiie  providence  which  has  now  called  you 
into  the  house  of  God. 


Death  and  Jud^metif.  373 

The  death  of  this  young  man,  whose  remains  lie 
before  you,  warn  you,  that  life  is  uncertain.  The 
state  of  his  mind  on  his  dying  bed,  and  the  counsels, 
which  from  thence  he  uttered  to  those  who  were 
near  him,  admonish  you  to  make  the  salvation  of 
your  souls  the  object  of  your  immediate  and  most 
serious  attention. 

As  he  could  then  speak  to  but  few,  I  feel  it  my 
duty  to  speak  in  his  belialf  to  the  greater  number 
now  assembled. 

It  is  not  for  us  to  judge  his  final  state.  Rut  from 
the  sentiments  and  exercises  of  mind  which  he  ex« 
pressed,  we  entertain  the  pleasing  hope,  that  for  all 
his  sins,  he  experienced  that  godly  sorrow  which 
works  repentance  unto  salvation. 

With  flowing  tears  he  lamented  his  past  neglect 
of  his  eternal  interest  ;  his  indifference  to  the  reli- 
gion of  the  gospel  ;  his  disregard  of  the  holy  scrip- 
tures ;  his  vain  and  delusive  imagination,  that  there 
is  no  future  punishment  for  the  workers  of  iniquity. 
This  sentiment,  however  pleasing  it  may  seem, 
while  men  are  in  health,  he  confessed  to  be  utterly 
insufficient  for  their  comfort  in  the  near  view  of 
death.  In  this  situation  he  condemned  it — he  I'e- 
nounced  it — he  ardently  wished  that  none  might  em- 
brace it.  This  was  no  longer  his  hope.  Whatever 
hope  he  had,  it  was  grounded  on  the  mercy  of  God 
in  Christ  Jesus,  who  came  to  seek  and  to  save  them 
who  are  lost. 

My  friends,  indulge  no  such  opinion.  It  is  an 
opinion,  which  springs,  not  from  the  word  of  reve- 
lation, but  from  the  corruption  of  the  lieart  ;  and 
w4iich  tends,  not  to  purity  and  happiness,  but  to 
wickedness  and  ruin.  Remember  the  advice  of 
Solomon  ;  "  Cease,  my  son,  to  hear  the  instructions 
which  cause  to  err  from  the  words  of  knowledge." 
Give  no  countenance  to  such  instructions.  Repel 
them  with  indignation.     Refuse  to  hear  them,    bay 


374  Death  and  Judgmtnt, 

to  evil  doers,  and  to  evilteacJiers,  ^'  Depart  from  us, 
for  we  will  keep  the  ccpmniandments  ot  God." 

Do  you  believe,  there  is  a  God,  whom  you  are 
bound  to  obey?  Yes:  You  are  not  atheists.  If  you 
believe  there  is  such  a  Being-,  then  3^ou  know  he  has 
a  right  to  punish  your  disobedience.  Whether  he 
will  shew  mercy,  you  can  learn  on!}-  from  his  word. 
His  word  teaches  you,  that  he  is  merciful  and  ready- 
to  forgive.  But  lioxv  does  he  forgive  ?  It  is  through 
the  blood  of  Jesus  Christ,  who  has  berne  our  sins  in 
his  own  body  on  the  cross.  And  -whom  does  he  for- 
give ?  Not  those  who  go  on  in  their  trespasses — 
not  those,  who,  when  they  hear  the  words  of  his 
cvirse,  bless  themselves  in  their  hearts,  saying,  We 
shall  have  peace,  though  we  walk  in  our  own  imagi- 
nations, adding  sin  to  sin  ;  but  those,  and  those  only, 
who  repent  and  turn  to  him,  and  do  works  meet  for 
repentance. 

This  then  is  my  advice  ;  and  you  must  acknow- 
ledge it  to  be  just  ;  immediately  attend  to  the  gos- 
pel of  Christ  ;  consider  your  concern  in  it ;  know 
your  own  state  ;  implore  God's  grace  to  renew  you 
to  repentance ;  look  to  Jesus,  who  came  to  save 
them  that  are  lost  ;  hear  his  calls  ;  accept  his  invi- 
tations ;  devote  yourselves  to  him  ;  walk  in  new- 
ness of  life.  Come  now,  this  day,  to  a  resolution, 
that  you  will  seek  the  Lord  while  he  may  be  found, 
and  call  upon  him  while  he  is  near.  Behold,  now  is 
the  accepted  time  ;  behold  now  is  the  day  of  salva- 
tion. 

The  advice  now  given  to  the  young  in  general,  I 
hope  will  be  applied,  in  a  particular  manner,  by  the 
surviving  brother  and  sisters  of  the  deceased. 

You  mourn  the  death  of  your  brother.  You 
were  deeply  affected  with  his  sickness— with  the 
distress  of  his  body,  and  with  the  anguish  of  his 
mind.  W^e  all  pity  you.  We  wish  you  consola- 
tion. The  best  consolation  you  can  have  will  result 
from  a  compliance  with  your  brother's  dying  coun- 


Death  and  Judgment,  375 

sels.  I  heard  what  he  spake  to  you.  I  saw  how 
you  were  affected  when  he  spake.  Forget  not  his 
dying  words.  Forget  not  your  own  tears.  Forget 
not  those  feelings  and  resolutions  which  swelled 
your  breasts,  when  you  stood  by  his  bedside.  In- 
dulge not  the  sentiments  which  he  so  justly  repro- 
bated. Indulge  not  the  neglect  which  he  so  bitter- 
ly lamented,  and  against  which  he  so  solemnly  cau- 
tioned you. 

God  has  sent  this  warning  on  purpose  to  awaken 
in  you  a  more  influential  sense  of  the  importance  of 
religion.  He  placed  a  dying  brother  before  your 
eyes,  and  gave  him  strength  to  speak  in  your  hear- 
ing, that  you  might  see  and  feel  and  know,  how  to 
make  a  sick  bed  soft,  and  a  death  bed  comfortable. 
The  God  who  has  warned  you  is  willing  to  accept. 
you.  Resort  to  him  in  prayer.  Seek  his  grace  in 
the  name  of  his  Son.  Dedicate  yourselves  to  him 
to  be  his  wholly  and  forever.  The  Lord  satisfy  you 
early  with  his  mercy,  that  you  may  be  glad  and  re- 
joice all  your  days. 

Ye  who  are  heads  of  families ;  shall  I  speak  a 
word  to  you  ? 

You  sympathize,  in  a  degree,  with  the  afflicted 
parents  ;  especially  with  the  father,  who  has  had  an 
uncommon  portion  of  family  afflictions.  He  has 
been  in  deaths  oft.  He  has  felt  sorrow  upon  sor- 
row. A  consort  and  seven  children,  and,  of  this 
number,  several  at  adult  age,  have  been  by  death 
removed  from  him  under  trying  circumstances.  He 
needs  divine  supports  ;  pray  that  he  may  enjoy  them. 
Pray,  that  these  afflictions,  which  for  the  present  are 
grievous,  may  yield  the  peaceable  fruits  of  righte- 
ousness. 

When  you  look  on  others  in  their  afflictions,  con- 
sider, that  you  and  your  children  are  also  in  the 
body.  The  time  is  at  hand,  when  you  will  be  separa- 
ted from  tliem  by  their  removal  or  your  own.  Make 


376  Death  and  Judgment. 


ii 


preparation  for  your  own  death  ;  assist  them   in 
making  [)reparation  for  theirs. 

See,  my  friends,  that  rchgion  be  formed  in  your 
hearts,  manifested  in  your  lives,  and  maintained  in 
your  houses.  You  are  all  mortals — you  are  all  pro- 
bationers— You  are  all  bound  to  another  world,  and 
soon  to  go  thither.  Is  there  one  of  you,  whether 
young  or  old,  who  will  dare  to  live  without  religion 
in  his  heart  ?  Is  there  one  head  of  a  family,  who  will 
dare  to  live  without  prayer  in  his  house  ?  Shall  a 
family  of  probationary  mortals  live  without  calling 
on  God  ? 

Instruct  your  children  in  the  principles,  and  in- 
culcate on  them  the  duties  of  religion.  Teach  them 
the  doctrines,  which  are  according  to  godliness. 
Teach  them  the  way  of  salvation  through  a  dying 
Saviour.  Teach  them  the  native  depravity  of  their 
hearts,  the  evil  of  sin,  the  nature  and  necessity  of  re- 
pentance toward  God,  and  of  faith  toward  the  Lord 
Jesus.  Teach  them  their  dependence  on  the  grace 
of  God  and  the  u^ay  to  obtain  it.  Guard  them 
against  all  those  corrupt  sentiments,  which  tend  to 
quiet  their  consciences  in  a  course  of  sin,  and  to 
banish  their  apprehensions  of  future  punishment. 
Allow  them  not  to  walk  in  the  counsel  of  the  ungod- 
ly, nor  to  stand  in  the  way  of  sinners,  nor  to  sit  in  the 
seat  of  the  scornful.  Encourage  them  to  study  the 
law  of  the  Lord,  and  to  meditate  in  it  day  and  night. 

Believe,  that  if  they  now  banish  from  their  minds 
the  terrors  of  the  eternal  world,  these  terrors,  at  a 
future  day,  will  come  upon  them  as  a  whirlwind — 
will  come  with  augmented  violence.  Should  you 
behold  the  scene,  your  own  souls  will  be  penetrat- 
ed by  their  anguish  and  distress. 

If  your  children  be  removed  before  you,   what 
greater  consolation  can  you  have,  than  to  believe, 
that  by  the  blessing  of  God  on  your  pious  instruc- 
tions, they  have  walked  in  the  truth,  and  to  see  thcU  • 
they  have  peace  and  hope  in  their  death. 


SERMON  XXI. 

Oid^ige  Improved, 

V 


A  Discourse  delivered  to  the  people  of  the  first  Parish  in  West-Springfield, 
by  their  Pastor,  Oct,  31,  1811,  the  day  which  completed  the  80th  year 
of  his  age. 


••»M»>(]2)i^»<^<»4> 


^ARZILLAI  the  Gi'eadite,  on  a  particular 
occasion,  says  to  king  David,  in  the  second  book  of 
Samuel,  xix  chap.  35  ver.  1  am  this  day  fourscore 
years  old. 

In  a  preceding  verse  he  is  called  *'  a  very  aged 
man."  He  assigns  his  great  age  as  an  excuse  for 
not  accepting  the  king's  invitation  to  go  and  spend 
the  rest  of  his  days  in  Jerusalem. 

David,  by  the  rebellion  of  his  son  Absalom,  was 
compelled  to  flee  from  Jerusalem  and  pass  over  Jor- 
dan. He  and  his  faithful  followers  encamped  at 
Mahanaim,  not  far  from  the  seat  of  Barzillai,  who, 
being  a  wealthy  man,  and  well  aftected  to  the  king, 
contributed  liberally  to  his  support,  while  he  con- 
Z  z 


378  Old  Age  Improved, 

tinued  there,  waiting  the  event  of  the  rebellion. 
Alter  the  rebellion  was  suppressed,  David,  at  the 
request  of  his  loyal  subjects,  decamped  from  Ma- 
hanaim,  and  commenced  liis  march  for  Jerusalem. 
Barzillai  accompanied  him  to.  conduct  him  over 
Jordan.  The  kins?-,  eratefuUv  rememberina:  the 
faithful  services  of  this  good, subject,  and  desiring 
to  render  his  o'da.ue  as  easy^vrtcH-pkasant  as  possible, 
said  to  him,  "  Come  thou  ovco  with  me,  and  I  will 
feed  thee  with  me  in  Jtrusalemii'  Barzillai  answer- 
ed, "  How  long  have  I  to  h^-^Cit.ihat  I  should  go  up 
with  the  king  to  Jerusalem  ?  1  ;im  this  day  four- 
score years  old.  Can  I  discern  between  good  and 
evil  ?  Can  thy  servant  taste  what  I  eat,  or  what  I 
drink  ?  Can  I  any  more  hear  the  voice  of  singing 
men  and  singing  women  ?  Why  then  should  thy 
servant  be  yet  a  burden  to  n»y  lord  the  king  ?  Thy 
servant  will  go  a  little  way  with  the  king,  and  turn 
back  again,  that  1  may  die  in  my  own  city,  and  be 
buried  by  the  grave  of  my  father  and  my  mother. 
Behold  thy  servant  Chimham,"  who  was  one  of 
Barzillai's  sons,  "  let  him  go  over  with  thee,  and  do 
to  him  what  shall  seem  good  to  thee."  David  ac- 
cepted the  aged  man's  excuse,  and  complied  with 
his  request  in  behalf  of  this  son  ;  and  afterward  gave 
Solomon  a  charge  to  shew  kindness  -to  his  other 
sons.  He  rcspecied  the  family  of  a  man  who  had 
served  him  faithfully  to  so  great  an  age. 

The  example  of  the  aged  Barzillai  will  afford 
some  useful  instructions  to  other  aged  iiien. 

1.  He  kept  an  account  of  his  time.  He  remem- 
bered, to  a  day,  how  old  he  was.  "  I  am  this  day 
fourscore  years  old."  The  greater  part  of  those, 
who  had  commenced  the  journey  of  life  with  him, 
had  fallen  by  the  way.  He  was  almost  a  solitary 
traveller  ;  and  he  must  soon  finish  his  course. 

We  find  the  aged  saliits,  who  are  named  in  scrip- 
ture, often  reviewing  their  past  yeari,  and  anticipat- 


Old  Age  Improved,  379 

ing  their  approaching  dissolution.  Thus  did  thp 
patriarchs — thus  did  the  apostles — thus  ought  we, 
who  have  arrived  to  that  period,  which  nature,  ex- 
perience and  scripture  pronounce  to  be  a  great  age. 
For  such  transient  nnortalsas  we  are,  to  live  thought- 
less of  the  progress  of  time,  is  great  folly ;  for  the 
aged  thus  to  live,  is  folly  in  the  extreme.  Nothing 
shocks  a  serious  mind  more  than  to  see  an  old  man, 
who  is  tottering  on  the  brink  of  the  grave,  still  re- 
taining that  levity  and  vanity,  which  we  should  con- 
demn in  a  youth  ;  and  still  discovering  that  worldly 
anxiety,  which  we  could  not  excuse  even  in  the 
vigor  of  maturity.  Yet  some  there  are  to  whom 
the  Poet's  description  may  be  applied  ; 

Tho'  grey  their  heads,  their  thoughts  and  aims  are  green. 
Like  damaged  clocks,  whose  hand  and  bell  dissent, 
Folly  strikes  six,  while  nature  points  at  twelve, 

2.  It  becomes  the  aged  to  review  the  changes, 
which  they  have  seen  in  their  long  life. 

Barzillai  lived  in  an  eventful  period.  In  the  course 
of  80  years  there  had  been  revolutions  in  the  gov- 
ernment ;  national  wars  ;  intestine  convulsions  ; 
general  prosperity  ;  public  adversity  ;  geiierations 
passing  away  ;  and  others  coming  in  their  place. 
We,  who  have  arriyed  to  his  age,  have  witnessed 
equal  changes.  The  political  state  of  Europe,  and 
of  our  own  country  is  vastly  different  from  what  it 
was  when  we  were  young.  In  early  life  we  could 
have  no  anticipation  of  the  events  which  have  occur- 
red. Many  of  them  are  grarM  and  interesting  ;  and 
they  stand  in  connexion  with  other  events,  which 
are  to  come  in  their  proper  time,  but  which  we 
cannot  now  foresee,  nor  shall  we  live  to  realize. 
Our  successors,  however,  will  see  them  ;  and  we 
may  behold  them  from  a  superior  station.  They 
will  probably  be  greater,  and,  I  fear,  more  distress- 
ing than  the  past. 


330  Old  Age  Improved. 

Let  us  look  around  among  our  neighbours. 
Wherp  are  they  who  lived  here  60  or  70  years  ago  ? 
They  are  generally  gone  from  us,  and  will  return  no 
more.  They  who  are  now  our  neighbours  and  the 
acting  members  of  society,  had  not  an  existence, 
M^hen  we  were  young.  They  have  come  forward 
in  the  place  of  the  departed  mortals  whom  we  first 
knew,  and  like  them  are  soon  to  depart. 

Who  now  occupy  the  lands,  and  dwell  in  the 
houses,  which  we  see  ? — A  new  race  ;  some  the  de- 
scendants of  former  occupants,  and  some  strangers. 
Our  fathers,  where  are  they  ? — Gone  to  their  long 
home.  Even  of  our  brethren  few  remain ;  and  some 
of  our  children  and  younger  descendants  are  num- 
bered with  the  dead. 

We  feel  great  changes  in  ourselves.  We  are  not 
the  men  we  were  once.  Our  corporeal  powers,  and 
our  mental  faculties  have  sensibly  decayed.  Grey 
hairs  are  upon  us  ;  our  limbs  are  feeble  ;  our  eyes 
dim;  our  ears  dull  of  hearing.  Our  memory  de- 
ceives us  ;  our  judgment  fails.  Our  early  pleas- 
ures have  fled.  We  may  say  with  Barzillai;  "  Can 
I  taste  what  I  eat  or  drink  ?  Can  I  hear  the  voice  of 
singing  men  and  singing  women  ?"  We  experi- 
ence the  justness  of  Solomon's  description  of  this 
evil  day.  "  The  keepers  of  the  house  tremble ;  the 
strong  men  bow  themselves  ;  those  that  look  out  at 
the  windows  are  darkened  ;  the  daughters  of  musick 
are  low  ;  fear  is  in  the  way  ;  we  are  going  to  our 
long  home." 

3.  The  man  who  has  lived  80  years  must  have 
known  many  affictions. 

There  is  a  diirerence  in  the  condition  of  different 
persons  ;  but  none  pass  through  this  probationary 
state  without  a  share  in  its  adversities.  They  who  , 
live  to  the  greatest  age  usually  have  the  greatest 
share  ;  not  only  as  they  have  longer  time  to  experi- 
ence tliem,  but  as  in  the  latter  part  of  a  long  life, 


Old  Age  Improved.  381 

"  woes  cluster  ;"  afflictions  are  multiplied.  Be- 
sides their  increased  infirmities,  there  are  additional 
family  sorrows.  Many  of  their  dear  friends  and 
relatives  have  gone  to  the  grave  before  tliem.  There 
is  scarcely  one  in  twelve,  who  reaches  their  age  ; 
consequently  most  of  their  early  friends  must  have 
left  them.*  When  they  take  a  retrospect  of  life, 
they  recollect  many  sorrows  of  mind  and  pains  of 
body  ;  many  disappoii^tments  in  business  and  losses 
in  substance  ;  many  dangers  which  threatened  life, 
and  many  critical  e^xapes  from  death ;  many  mourn- 
ful visits  to  the  house  of  silence  there  to  deposite, 
and  there  to  leave  the  dear  relatives,  who  had  been 
the  comfort  of  former  days,  and  who,  they  had  hop- 
edj  would  be  the  joy  of  days  to  come. 

In  this  review  let  them  examine  whether  their 
long  experience  of  the  vanity  of  the  world  has  dis- 
engaged their  hearts  from  it — whether  they  have 
grovt^n  more  spiritual  in  their  views  and  more  heav- 
enly in  their  affections — whether  they  can  meet  dis- 
appointment with  more  serenity  and  bear  trouble 
with  more  patience.  If  after  all  their  experience, 
the  same  worldly  temper  continues,  there  is  cause 
for  deep  humiliation  and  serious  concern. 

4.  As  God  daily  loads  us  with  benefits^  m  a  long 
life  great  is  their  sum.  They  are  more  than  can  be 
juimbered. 

It  becomes  us  frequently  to  look  back  and  re- 
member the  years  of  the  right  hand  of  the  most  high  ; 
to  remember  his  wonders  of  old  ;  to  talk  of  his 
Avorks — his  works  of  providence  and  his  works  of 
grace.  W^hen  we  were  young,  it  was  our  desire  to 
live  many  years.  Our  desire  has  been  granted. 
We  have  lived  many  years  and  have  seen  much 
good.     We  have  been  dislinguished  from  the  great- 

•  Of  740,  who  have  died  in  the  pari>h  in  55  years,  about  60  had  passed 
their  gjih  year. 


382  Old  Age  Improved, 

er  part  of  our  fellow  mortals.  What  numbers  of 
our  juniors  have  gone  down  to  the  grave  before  us  ? 
What  supports,  supplies,  protections  and  dtliveran- 
ces  have  we  received  ?  What  a  mercy,  that  we  have 
all  along  enjoyed  the  gospel,  and  lived  near  to  God's 
house  ?  May  we  not  add  ?  I  hope  some  of  us  can 
add,  we  have  felt  the  transforming  power  of  the  gos- 
pel on  our  hearts,  and  have  brighter  prospects  and 
firmer  hopes,  than  we  had  when  we  were  young. 
How  precious  have  been  God's  thoughts  to  us — 
how  great  the  sum  of  them  !  If  we  would  count 
them,  they  are  more  in  number  than  the  sand. 

Impressed  with  a  thankful  sense  of  such  nume. 
rous  benefits,  let  us  devote  ourselves  more  zealous- 
ly to  God's  service,  abstract  our  hearts  more  entire- 
ly from  the  world,  bear  our  infirmities  more  patient- 
ly, and  trust  more  confidently  in  the  divine  care. 
The  spirit  and  language  of  pious  old  age,  we  may 
learn  from  the  example  of  David.  *'  By  thee  have 
I  been  holdcn  up  from  my  birth  ;  my  praise  shall 
be  continually  of  thee.  I  am  as  a  wonder  to  many. 
Thou  iirt  nsy  refuge.  Let  my  mouth  be  filled  with 
thy  praise,  and  with  thine  honor  all  the  day.  Cast 
me  not  off  in  the  time  of  old  age  ;  forsake  me  not 
when  my  strength  Uiileth." 

5.  Let  the  aged  man  enquire,  how  his  days  have 
past  ;  what  use  he  has  made  of  them  ;  what  he  has 
been  doing ;  whether  he  is  prepared  to  render  an  ac- 
count of  so  long  a  life. 

If  God  v.'ill  bring  every  work  into  judgment,  how 
solemn  must  be  the  rcckoniiig  to  which  such  a  man 
will  soon  be  called  ?  He  has  had  more  time  to  serve 
God  and  his  generation — more  time  to  increase  in 
holiness  and  prepare  for  glory,  tlian  most  others.  If 
he  has  misspent  it,  he  is  more  guilty  than  they,  and 
exposed  to  a  more  aufnl  condemnation.  Let'  him 
reflect,  how  many  opportunities  to  do,  or  to  get  good 
he  has  neglected — how  man}'  sabbaths  he  has  lost — 


Old  Age  Improved*  383 

how  many  instructions  he  has  heard  in  vain,  or  re- 
fused to  hear  at  all — how  unprofitably  to  hinnself 
and  others  a  great  part  of  his  life  has  stolen  away. 
In  the  reflection  let  him  be  excited  to  a  more  dili- 
gent improvement  of  the  little  which  remains.  Let 
him  pray  in  the  humble  and  penitent  language  of 
David  ;  remember  not  against  me  the  sins  of  my 
youth,  Ror  my  transgressions  ;  according  to  thy 
mercy  remember  me  for  thy  goodness  sake,  O 
Lord. 

6.  The  aged  man  should  seriously  consider  the 
shortness  of  iiis  remaining  time. 

When  king  David  invited  Barzlllai  to  reside  at 
his  court  in  Jerusalem,  he  returned  a  very  proper 
and  pertinent  answer.  "  How  long  have  I  to  live  ? 
I  am  this  day  fourscore  years  old.  Can  I  enjoy  the 
pleasures  of  a  royal  table  ?  What  are  they  to  a  man 
of  my  years?  I  have  other  things  to  mind."  Moses 
observes,  *'  The  days  of  our  years  are  threescore 
years  and  ten  ;  and  if  by  reason  of  strength  they  be 
fourscore  years,  yet  is  their  strength  labor  and  sor- 
row, for  it  is  soon  cut  off,  and  we  fly  away."  He 
therefore  prays,  "  So  teach  us  to  number  our  days, 
that  we  may  apply  our  hearts  to  wisdom." 

If  to  the  man  of  80  years,  the  time  past  appears  to 
be  soon  cut  off,  what  will  he  say  of  the  remainin.ej 
time  ?  He  finds,  on  recollection,  that  the  years  seem 
shorter,  than  they  did  in  early  life.  What  are  two 
or  three  years  to  come  *?  They  can  hardly  be  called 
an  addition  to  life.  He  may  say  in  the  langua.^e  of 
ancient  saints,  "  The  time  of  my  departure  is  at 
hand."  "  I  must  shortly  put  off  my  tabernacle" — 
*'  my  breath  is  spent,  my  days  are  extinct,  the 
graves  are  ready  for  me."  Let  us,  my  aged  friends, 
converse  much  with  death  and  eternity,  and  con- 
verse v/ith  ourselves  o.i  our  preparation  for  the  so- 
lemn scenes  before  us.  Let  us  not  reckon  our  liVies 
dear  to  us,  that,  haviiig  accomplished  the  wor!:  as- 


384  Old  Age  Improved. 

signed  us,  we  may  finish  ovir  course  with  joy.     If 
death  is  near,  as  we  k)io\v  it  mu'st  be  to  us^  it  is  high 
time  to  awake  and  enquire,  whether  we  are  ready  to 
meet  it.     It  is  too  late  to  remain  at  uncertainty  on 
the  decision  of  so  momentous  a  question.     Ours  is 
an  evil  day,  in  which  there  are  few  earthly  pleas- 
ures.    We  need  pleasures  of  a  better  kind.     To 
one   filled  with  the  joy  of  heavenly  hope,  old  age 
cannot  be  very  unpleasant,  for  "  now  is  his  salvation 
nearer  than  when  he  believed."     Every    infirmity 
reminds   him,    how  near  he  is  to  heaven,  and  how 
soon  he  will  be  in  tliat  world,  where  is  no  more  sin 
and  temptation  ;  no  more  sorrow  and  death.     Let 
us  never  entangle  ourselves  in  those  earthly   cares, 
nor  indulge  thoie  earthly  affections,   which  will  ob-, 
struct  a  preparation  for  our  change,   or  obscure  our 
title  to  that  glorious  state,  vvhere  purity,  peace  and 
love,  the  enjoyment  of  God,  communion   with  the 
Redeemer  and  the  society  of  saints  and  angels   will 
be  all  the  happiness.     Barzillai,  invited  to  a  king's 
court,  considered  how  old  he  was,  and  how  short 
was  his  remaining  time.     He  would  not  suffer  his 
mind  to  be  diverted,  by  such  a  new  situation,  from 
the  business,  which  at  his  time  of  life  more  imme* 
diately  concerned  him.     He  chose  to  remain  in  his 
own  mmsion — in  his  own  city — among  his    old 
neighbors  and  friends,  and  near  the  graves  of  his 
father  and  mother,  wlicre  he  would  be  under,  favor- 
able circamstances  to  meditate  upon,  a,nd  prepare 
for  the  solemn  scene  which  was  just  before  him. 
*'  Let  me  turn  back,  that  1  may  die  in  my  own  city, 
and  be  buried   by  the  grave  of  my   father  and  my 
mother."     Meditation  on  death  and  the  grave  was 
more  proper  forhirn,  than  to  seek  the  pleasures  of  a 
royal  table. 

7.  A  review  of  life  should  excite  the  aged  to 
promote  religion  among  the  succeedi.ig  genera- 
tion. 


Old  jge  Improved*  385 

They  know  how  short  and  unsatisfying  is  human 
life.  They  lament  their  past  follies  and  neglects. 
They  from  experience  can  tell  the  young  what 
views  they  will  one  day  have  of  life  and  of  the 
world.  They  can  address  the  young  to  better  ad- 
vantage and  with  more  authority,  than  they  could  in 
former  years.  Their  days  can  speak,  and  the  mul- 
titude of  their  years  can  teach  wisdom.  It  was  Da- 
vid's concern,  in  the  prospect  of  death,  to  leave  a 
savour  of  religion  in  the  minds  of  those  who  were 
coming  after  him.  "  O  God,  thou  hast  taught  me 
from  my  youth,  and  hitherto  have  I  declared  thy 
wondrous  works.  Now  also,  when  I  am  old  and 
grey  headed  forsake  me  not,  until  I  have  shewed 
thy  strength  to  this  generation,  and  thy  power  to 
every  one  that  is  to  come."  Moses,  contemplating 
the  mortality  of  man,  the  shortness  of  life,  and  the 
infirmities  of  age,  prays  that  all,  and  particularly  the 
young,  might  apply  their  hearts  to  wisdom.  "  O 
satisfy  us  early  with  thy  mercy,  that  we  may  be  glad 
and  rejoice  all  our  days.  Let  thy  work  appear  to 
thy  servants,  and  thy  glory  to  their  children*  Let 
the  beauty  of  the  Lord  be  upon  us,  and  establish 
thou  the  work  of  our  hands." 

The  apostle  "exhorts  the  aged  to  be  sober,  grave, 
temperate,  and  sound  in  faith,  charity  and  patience, 
that  they  may  teach  the  young  to  be  soberminded." 

The  words  of  our  text,  and  the  reflections  which 
have  arisen  from  them,  apply  to  us  who  are  advanc- 
ed in  years,  and  particularly  to  the  Speaker^  who 
may  adopt  the  same  words.  *'  I  am  this  day  four- 
score years  old."  Much  the  greater  part  of  this 
time  has  been  spent  among  you  and  your  fathers. 
My  ministry,  which  has  been  more  than  55  years, 
has  equalled,  in  length,  that  of  both  my  predeces- 
sors.^    There  are  now,  in  this  parish,   but  three 

•  Rev.  John  Woodbridge,  was  ordained  June  1698.  Died  Juae  1718. 
lUy,  Samuel  Hopkins  was  ordained  June  1720.  Died  October  17,55. 

A  a  ii 


386  Old  Jge  Improved, 

persons,  whose  age  e  xceeds  mine.  I  have  accompa- 
nied to  the  grave  a  greater  number,  than  lived  with- 
in the  present  territorial  limits  of  this  society  at  the 
time,  when  my  relation  to  it  commenced.  I  have 
buried  more  than  my  whole  parish.  But  the  socie- 
ty still  lives  in  a  new  race  of  mortals. 

I  have  seen  many  mercies.  Among  these  I 
reckon  the  friendship  which  1  have  enjoyed  with 
you  and  your  fathers,  and  the  harm^ony  which  has 
subsisted  among  you  from  the  beginning  of  my  min- 
istry to  the  present  time.  I  pray  that  nothing  may 
occur  on  your  part  or  mine  which  shall  interrupt  the 
peace,  for  which  this  church  and  society  have  from 
the  beginning  been  distinguished.*  I  recollect  ma- 
ny favors  \\  hich  I  have  received  from  you  and  your 
fathers,  from  the  society  and  from  individuals.  In," 
jurieSy  I  remember  none, 

1  have  seen  afflictions.  But  among  the  causes  of 
sorrow  and  humiliation,  the  fear  of  an  unprofitable 
ministry  has  not  been  the  smallest.  I  hope,  howe- 
ver, it  has  not  been  wholly  unprofitable.  How  far 
the  want  of  success  is  to  be  imputed  to  my  unfaith- 
iulness,  or  to  your  negligence,  is  an  enquiry  which 
concerns  us  both.  Let  us  try  ourselves  at  the  tribu- 
nal of  conscience,  knowing,  that  there  is  a  higher 
tribunal  before  which  we  must  all  stand,  and  some 

Theprefcnt  minifter  was  ordained  Augufl.  25,  1756. 

In  this  cJiurcli  there  have  heea  1 1  deacons,  of  whom  nine  have  deceafed. 
Their  longevity  is  remarkable. 

John  Barber  was  chofen  1700,  and  died  1712.     Aged  70. 
El  enezer  Parloni  was  cholen  1700,  and  died  1752.     Aged  84 
lofeph  Ely.  Died  1755.     Aged  ga. 

John  Ely,  Died  1758.     Aged  80. 

Samuel  Day,  Died  1773.     Aged  75. 

jofeph  Merrick,  Died  1792.     Aged  88. 

Nathaniel  Atchinfon,  chojen  1759.    Died  1801.     Aged  92. 
Jonathan  White,  chosen  1759.     Died  1805.     Aged  95. 
John  Bagg,  chofen  1782,     Died  1809.     Aged  79. 

•  Such  has  been  the  harmony  in  this  church  from  the  time  of  its  incorpora- 
tion to  ihe  prefcut  day  i.  e.  lor  the  fpace  113  years,  that  there  never  has  bcea 
i>cca:.ion  for  an  ecclesiastical  council,  except  tor  the  purpofe  of  ordination. 


Old  Age  Improved,  387 

of  "US  soon.  "  If  our  heart  condemn  us,  God  is 
greater  than  our  heart  and  knovveth  all  thin.Q;s.  If 
our  heart  condemn  us  not,  then  have  we  confidence 
toward  God  ;  and  may  hope  to  appear  before  the 
presence  of  his  glory  with  exceeding  joy." 

My  aged  brethren  and  friends,  the  time  of  our 
departure  is  at  hand.  The  duties  incumbent  on  us 
I  have  stated  in  this  discourse.  Let  us  seriously 
and  prayerfully  attend  to  them.  Let  us  review  our 
lives,  examine  our  hearts,  renew  our  repentance  and 
self-dedication,  and  give  diligence  to  the  full  assur- 
ance of  hope  to  the  end. 

There  are  some  of  my  aged  brethren,  who,  though 
they  .have  long  since  professed  the  religion  of  Christ, 
have  not  taken  a  seat  at  his  table.  Why  do  they  de- 
lay ?  Why  will  they  not  now  exhibit  this  testimony 
of  their  faith  in  Christ  and  love  to  his  gospel  for  their 
own  consolation,  and  for  the  benefit  of  those  who 
are  coming  after  them  ?  The  door  is  open.  If  there 
is  any  hinderance,  it  must  be  within  themselves. 

Let  the  aged  maintain  religion  in  their  houses. 
The  time  may  soon  come,  when  they  will  be  unable 
to  lead  in  the  family  devotions.  Let  them  perform 
this  duty  while  they  are  able  ;  and  thus  encourage 
the  sons,  on  whom  they  must  soon  lean  for  support, 
to  succeed  them  in  the  sacred  service. 

May  all  heads  of  families,  not  only  the  aged,  but 
those  in  earlier  life,  attend  to  this  duty.  The  pre- 
servation and  transmission  of  religion  depend  on  nq 
one  thing  more  than  on  this.  Let  all  your  houses 
become  churches.  Let  them  all  become  little  sanc- 
tuaries of  God.  You  will  soon  stand  on  the  list  of 
the  aged,  unless  death  should  strike  ofFyour  names. 
In  your  advanced  age  you  will  have  no  greater  jo}^, 
than  to  see  your  children  walking  in  the  truth,  and 
to  reflect  that  you  early  lent  your  hand  to  guide  them 
in  the  way. 

There  is,  I  believe,  an  increased  attention  to  re- 


388  Old  Age  Improved, 

ligion  among  our  young  people.  Encourage  hopeful 
beginnings  ;  strengthen  tender  minds.  "  Break 
not  the  bruised  reed,  nor  quench  the  smoaking  flax," 
lest  to  you  the  bruised  reed  should  JDecome  a  rod  of 
iron  ;  and  the  smoaking  flax,  a  consuming  fire. 
Beware  lest  you  incur  the  denunciation  of  our  Lord 
against  those,  who  enter  not  into  the  kingdom  of 
God  themselves,  nor  suffer  those  who  are  entering, 
to  go  in.  The  young,  when  they  are  beginning  the 
religious  life,  need  assistance,  and  they  expect  it 
from  those  who  are  older  than  they  ;  especially  from 
their  parents.  If  they  can  find  none  to  assist  them, 
they  are  disappointed — they  are  discouraged,  and 
perhaps  turned  back.  Cast  no  stumbling  blocks  in 
their  jway.  "  Whoso  shall  offend  one  of  Christ's 
little  ones,  it  were  better  for  him,  that  a  millstone 
were  hanged  about  his  neck,  and  he  were  cast  into 
the  depth  of  the  sea." 

In  regard  to  yourselves,  your  families,  the  young 
in  general,  the  society  at  large,  I  request  your  dili- 
gent attendance  on  the  ministrations  of  the  sanctua- 
ry. These  you  knovv  to  be  divine  institutions, 
which  cannot  be  neglected  without  guilt  and  danger. 

Whenever  there  shall  be  a  vacancy  in  the  minis- 
try, let  it  be  soon  supplied.  A  long  continued  vacan- 
cy M'ill  be  attended  with  many  evils.  On  so  delicate 
and  important  an  occasion,  as  the  resettlement  of 
the  ministry,  you  will  need  to  exercise  a  conde- 
scending and  accommodating  spirit.  Seek  not 
merely  to  please  yourselves,  but  each  one  to  please 
liis  nighbour  for  his  good  to  edification.  Regard 
not  a  tinsel  glitter,  but  solid  worth.  Choose  a  man 
of  learned  education,  competent  abilities,  evangeli- 
cal sentiments,  a  pious  character,  a  candid  spirit  and 
a  discreet  behaviour.  That  you  may  proceed  with 
safety  take  good  advice,  and  be  at  j)eace  among 
yourselves.  And  may  the  man,  whom  who  shall 
choose,  be  more  useful  in  his  place,  and  more  wor* 


Old  Jge  Improved,  389 

thy  of  your  esteem,  than  your  present  minister  has 
been. 

I  shall  probably  leave  among  you  a  considerable 
part  of  my  family.  I  hope  they  will  continue  to  be 
attached  to  your  best  interest ;  and  I  doubt  not  that 
they  will  share  in  your  friendship.  And  if  the  per- 
son, who  has  been  my  worthy  companion,  and  your 
cordial  friend  for  more  than  52  years,  should  survive 
me,  I  trust  she  will  receive  from  you  all  that  atten- 
tion, which  a  state  of  solitude  and  infirmity  may  re- 
quire. 

The  day  is  approaching  which  will. .dissolve  the 
relation  between  you  and  me.  Let  it  be  our  joint 
concern  and  prayer,  that  we  may  meet  in  a  better 
world,  and  in  a  more  pure  and  exalted  connexion. 

And  now  I  beseech  you,  bretliren,  by  the  com- 
ing of  our  Lord  Jesus  Christ,  and  by  our  gathering 
together  unto  him,  that  ye  be  not  shaken  in  mind 
from  the  faith  and  profession  of  the  gospel ;  but  that 
ye  work  out  your  salvation  with  fear  and  trembling 
in  humble  reliance  on  the  power  of  divine  grace — 
that  ye  do  all  things  without  murmurings  and  dis- 
putings — that  ye  be  blameless  and  harmless,  the 
sons  of  God  without  rebuke,  striving  together  in 
your  prayers  for  yourselves,  for  the  church  of  Christ, 
and  particularly  for  your  pastor,  that,  while  he  is 
continued  among  you,  he  may  labor  with  faithful- 
ness, and  may  not  labor  in  vain,  and  that  after  he  has 
long  preached  to  others,  he  may  not  himself  be  a 
east-away  ;  but  that  we  may  all  meet  in  the  pre- 
sence of  Christ,  and  he  may  joy  and  rejoice  with  you, 
and  ye  also  may  rejoice  with  him. 

I  have  often  of  late,  as  well  as  in  former  years, 
spoken  to  the  young.  And  I  know  not  how  to  close 
this  discourse  without  addressing  a  few  words  to 
this  important  and  beloved  class  of  my  hearers. 

My  dear  friends  ;  you  think  the  man  of  80  years, 
and  particularly  your  minister,  ''  who  is  this  day 


390  Old  Age  Improved. 

fourscore  years  old,"  should  consider  how  old  he  is, 
luid  how  soon  he  must  leave  you.  The  thought  is 
much  in  his  mind  ;  and  now  under  its  serious  im- 
pression he  advises  you  to  admit  the  same  reflection. 

You  choose,  perhaps,  rather  to  think  how  young 
you  are.  You  are  impatient  to  push  forward  to  a 
more  advanced  stage.  Time  seems  to  move  too 
slowly.  You  anticipate  distant  pleasures,  and  wish 
to  possess  them.  But  believe  what  they  say  of  life, 
who  have  already  tried  it.  It  is  probable,  you  will 
not  find  it  more  pleasurable,  than  M<?«/ have  found  it. 
Meditate  on  its  vanity  and  uncertainty.  Apply  it  to 
its  proper  end. 

Life  is  a  pilgrimage.  You  are  not  at  home,  but 
bound  for  another  country.  Much  depends  on  your 
setting  out  right.  One  false  step  may  lead  to 
another  till  you  are  bewildered  and  lost.  There  are 
many  devious  tracts  and  seducing  objects.  Hear 
not  the  instructions,  which  cause  to  err ;  but  en- 
quire what  is  the  good  way  ;  take  and  pursue  it. 
Keep  your  eyes  on  the  heavenly  country  ;  observe 
the  way-marks  ;  press  on  toward  it  in  the  strait  and 
narrow  path.  If  you  turn  aside  at  the  beginning, 
perhaps  you  will  never  regain  your  ground  ;  or  if 
you  do,  you  must  tread  back  the  false  path  by  the 
wearisome  steps  of  repentance. 

When  you  reflect  how  young  you  are,  you  imag- 
ine there  is  much  time  before  you.  Be  it  so  ;  yet 
all  is  not  too  much  for  the  great  work  which  lies  on 
your  hands.  But  it  may  be  otherwise.  Few  arrive 
to  old  age.  It  may  be  your  lot  to  die  in  youth. 
What  your  hands  find  to  do,  do  it  with  your  might. 

When  you  are  pleasing  yourselves  with  the  pros- 
pect of  years  to  come,  stop  and  consider  ;  *'  If  a 
man  live  many  years  and  rejoice  in  them  all,  the 
days  of  darkness  will  come  ;"  and  many  years  spent 
in  vanity  and  vice  will  render  the  days  of  darkness 
more  dismal.    A  short  life  devoted  to  God  in  piety 


Old  Age  Improved,  39 1 

and  virtue  will  be  followed  with  glory.  A  long  life 
lost  in  sensuality  and  wickedness  will  terminate  in 
misery.  "  Though  a  sinner  do  evil  an  hundred 
times,  and  his  days  be  prolonged,  yet  surely  I  know, 
it  shall  be  well  with  them  who  fear  God ;  but  it 
shall  not  be  well  with  the  wicked." 

You  think  how  young  you  are.  But  have  you 
attained  to  that  knowledge  of  religion — to  that  love 
of  God — to  that  acquaintance  with  the  Saviour — to 
that  constancy  in  duty — to  that  fortitude  in  resisting 
temptations,  which  for  the  time  might  have  been  ex- 
pected ?  Have  you  not  wasted  a  great  proportion  of 
the  little  time  you  have  had  ?  If  God  should  mark 
your  iniquities,  could  you  stand  ?  If  he  should  con- 
tend with  you,  could  you  answer  him  for  one  of  a 
thousand  ?  But  there  is  forgiveness  with  him.  Un- 
der a  conviction  of  your  sins,  resort  to  his  mercy 
through  the  great  Redeemer — fall  down  before  him 
in  deep  repentance — seek  his  grace  for  your  present 
renovation  and  future  direction. 

You  are  aspiring  after  maturity  in  age  and 
strength.  Forget  not  to  stretch  upward  to  the 
stature  of  perfect  men  in  Christ  Jesus.  Be  ambi- 
tious rather  to  grow  in  wisdom  and  in  favor  with 
God,  than  to  increase  in  corporeal  stature  and 
strength.  For  the  latter  you  must  wait  the  process 
of  nature.  To  the  former  you  may  contribute  by 
your  own  application  and  diligence. 

How  beautiful  it  is  to  see  a  child  outgrow  him- 
self in  wisdom,  virtue  and  goodness.  There  is  no 
danger  of  such  a  disproportionate  growth  in  these 
members,  as  to  look  monstrous  and  deformed. 
Virtue  is  comely  in  itself ;  and  it  never  appears  with 
more  captivating  charms,  than  in  youth.  May  the 
beauty  of  the  Lord  be  on  you.  Satisfied  early  with, 
his  mercy,  you  will  be  glad  and  rejoice  all  your  days ; 
and  in  the  future  life  you  will  rejoice  with  joy  un- 
speakable and  full  of  glory. 


392  Old  Jge  Improved. 

To  conclude  ;  let  us  all  of  every  age  learn  wisely 
to  improve  this  transient  life.  Let  us  employ  our 
remaining  days  in  the  service  of  God,  in  the  care  of 
our  souls  and  in  preparation  for  death  and  eternity  ; 
not  spend  them  in  such  a  poor  and  trifling  manner, 
as  will  give  us  cause,  at  the  close  of  life,  rather  to  wish 
that  we  had  never  been  born,  than  to  rejoice  that  we 
shall  live  forever.  Let  our  time  be  all  devoted  to 
God,  that  in  the  end  we  may  have  [^eace  in  the  re- 
view of  life,  and  may  rejoice  in  hope  of  the  glory 
of  God. 


